A rational account of the grounds of Protestant religion being a vindication of the Lord Archbishop of Canterbury's relation of a conference, &c., from the pretended answer by T.C. : wherein the true grounds of faith are cleared and the false discovered, the Church of England vindicated from the imputation of schism, and the most important particular controversies between us and those of the Church of Rome throughly examined / by Edward Stillingfleet ...
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1665
        
      
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         101069
         
           
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             A rational account of the grounds of Protestant religion being a vindication of the Lord Archbishop of Canterbury's relation of a conference, &c., from the pretended answer by T.C. : wherein the true grounds of faith are cleared and the false discovered, the Church of England vindicated from the imputation of schism, and the most important particular controversies between us and those of the Church of Rome throughly examined / by Edward Stillingfleet ...
             Stillingfleet, Edward, 1635-1699.
          
           [16], 654 p.
           
             Printed by Rob. White for Henry Mortlock ...,
             London :
             1665.
          
           
             An answer to Thomas Carwell's Labyrinthus Cantuariensis.
             Conference is between Laud and Fisher. Cf. BM.
             Reproduction of original in Huntington Library.
          
        
      
    
     
       
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         eng
      
       
         
           Laud, William, 1573-1645. -- Relation of the conference between William Laud, late Lord Archbishop of Canterbury, and Mr. Fisher the Jesuit.
           Carwell, Thomas, 1600-1664. -- Labyrinthus Cantuariensis.
           Church of England -- Doctrines.
           Catholic Church -- Controversial literature.
           Protestantism -- Apologetic works.
        
      
    
     
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             E
             Typographiâ
             prodeat
             opus
             istud
             cui
             Titulus
             ,
          
           A
           Rational
           Account
           of
           the
           Grounds
           of
           Protestant
           Religion
           ,
           being
           a
           Vindication
           of
           the
           Lord
           Archbishop
           of
           Canterbury's
           Relation
           of
           a
           Conference
           ,
           &c.
           from
           the
           Pretended
           Answer
           by
           
             T.
             C.
          
           
        
         
           
             Humfr.
             London
             .
          
           
             
               2.
               
               Novemb.
               1664.
               
            
          
        
      
       
         
         
           A
           Rational
           Account
           OF
           THE
           GROUNDS
           OF
           Protestant
           Religion
           :
           BEING
           A
           VINDICATION
           OF
           THE
           Lord
           Archbishop
           of
           Canterbury's
           RELATION
           Of
           a
           CONFERENCE
           ,
           &c.
           
        
         
           From
           the
           pretended
           ANSWER
           by
           
             T.
             C.
          
           
        
         
           Wherein
           the
           true
           GROUNDS
           of
           FAITH
           are
           cleared
           ,
           and
           the
           False
           discovered
           ;
           the
           CHURCH
           of
           ENGLAND
           Vindicated
           from
           the
           imputation
           of
           Schism
           ;
           and
           the
           most
           important
           particular
           Controversies
           between
           Us
           and
           Those
           of
           the
           Church
           of
           ROME
           throughly
           examined
           .
        
         
           By
           
             EDWARD
             STILLINGFLEET
             B.
             D.
          
           
        
         
           LONDON
           ,
           Printed
           by
           
             Rob.
             White
          
           for
           
             Henry
             Mortlock
          
           at
           the
           Sign
           of
           the
           Phoenix
           in
           St.
           Pauls
           Church-yard
           near
           the
           little
           North-door
           .
           1665.
           
        
      
       
         
         
         
           TO
           HIS
           MOST
           Sacred
           Majesty
           CHARLES
           II.
           By
           the
           Grace
           of
           God
           King
           of
           Great
           
             Britain
             ,
             France
          
           ,
           and
           Ireland
           ,
           Defender
           of
           the
           Faith
           ,
           &c.
           
        
         
           
             Most
             Gracious
             Soveraign
             ,
          
        
         
           SInce
           that
           great
           Miracle
           of
           
             Divine
             Providence
          
           in
           your
           Majesties
           most
           happy
           restauration
           ,
           we
           have
           seen
           those
           who
           before
           triumphed
           over
           the
           Church
           of
           England
           as
           dead
           ,
           as
           much
           expressing
           their
           envy
           at
           her
           resurrection
           .
           Neither
           could
           it
           otherwise
           be
           expected
           ,
           but
           that
           so
           sudden
           a
           recovery
           of
           her
           former
           lustre
           ,
           would
           open
           the
           mouths
           of
           her
           weak
           but
           contentious
           Adversaries
           ,
           who
           see
           her
           shine
           in
           a
           Firmament
           so
           much
           above
           them
           .
           But
           it
           is
           a
           part
           of
           her
           present
           Felicity
           ,
           that
           they
           are
           ashamed
           of
           that
           insulting
           Question
           ,
           
             What
             is
             become
             of
             your
             Church
             now
             ?
          
           and
           are
           driven
           back
           to
           their
           old
           
           impertinency
           ,
           
             Where
             was
             your
             Church
             before
          
           Luther
           ?
           They
           might
           as
           well
           alter
           the
           date
           of
           it
           ,
           and
           ask
           Where
           she
           was
           before
           your
           Majesties
           restauration
           ?
           For
           as
           she
           only
           suffered
           an
           Eclipse
           in
           the
           late
           confusions
           ;
           no
           more
           did
           she
           ,
           though
           of
           a
           longer
           stay
           ,
           in
           the
           times
           before
           the
           Reformation
           .
           And
           it
           was
           her
           great
           Honour
           ,
           that
           she
           was
           not
           awakened
           out
           of
           it
           (
           as
           of
           old
           they
           fancied
           )
           by
           the
           beating
           of
           drums
           ,
           or
           the
           rude
           clamours
           of
           the
           people
           ;
           but
           as
           she
           Gradually
           regained
           her
           light
           ,
           so
           it
           was
           with
           the
           Influence
           of
           
             Supream
             Authority
          
           .
           Which
           hath
           caused
           so
           close
           an
           union
           and
           combination
           of
           Interests
           between
           them
           ,
           that
           the
           Church
           of
           England
           ,
           and
           the
           
             Royal
             Family
          
           ,
           have
           like
           Hippocrates
           his
           Twins
           both
           wept
           and
           rejoyc'd
           together
           .
           And
           nothing
           doth
           more
           argue
           the
           excellent
           constitution
           of
           our
           Church
           ,
           than
           that
           therein
           the
           purity
           of
           
             Christian
             Doctrine
          
           is
           joyned
           with
           the
           most
           hearty
           Acknowledgment
           of
           your
           
             Majesties
             Power
          
           and
           Supremacy
           .
           So
           that
           the
           Loyalty
           of
           the
           members
           of
           it
           ,
           can
           neither
           be
           suspected
           of
           private
           Interest
           ,
           or
           of
           depending
           on
           the
           pleasure
           of
           a
           Forreign
           Bishop
           ,
           but
           is
           inlaid
           in
           the
           very
           Foundations
           of
           our
           Reformation
           .
           Which
           stands
           on
           those
           two
           
             Grand
             Principles
          
           of
           Religion
           and
           Government
           ;
           The
           
             giving
             to
             God
             the
             things
             that
             are
             God's
             ,
             and
             to
          
           Caesar
           
             the
             things
             that
             are
          
           Caesar's
           .
           And
           as
           long
           as
           these
           two
           remain
           unshaken
           ,
           we
           need
           not
           fear
           the
           continuance
           and
           flourishing
           of
           the
           
             Reformed
             Church
          
           of
           England
           ,
           and
           your
           
             Majesties
             
             Interest
          
           in
           the
           members
           of
           it
           .
           Which
           it
           is
           hard
           to
           conceive
           those
           can
           have
           any
           zeal
           for
           ,
           who
           are
           the
           busie
           Factours
           among
           us
           for
           promoting
           so
           opposite
           an
           Interess
           as
           that
           of
           the
           Church
           of
           Rome
           .
           For
           what
           a
           contradiction
           is
           it
           ,
           to
           suppose
           it
           consistent
           with
           your
           
             Majesties
             Honour
          
           and
           Interess
           ,
           to
           rob
           your
           
             Imperial
             Crown
          
           of
           one
           of
           the
           richest
           Jewels
           of
           it
           ,
           to
           expose
           Your
           
             Royal
             Scepter
          
           to
           the
           mercy
           of
           a
           
             Forreign
             Prelat
          
           ,
           to
           have
           another
           
             Supreme
             Head
          
           acknowledged
           within
           Your
           Dominions
           ,
           and
           thereby
           to
           cut
           off
           the
           dependence
           of
           a
           considerable
           part
           of
           the
           Nation
           wholly
           from
           Your Self
           ,
           and
           to
           exhaust
           the
           Nation
           of
           an
           Infinite
           Mass
           of
           Treasure
           meerly
           to
           support
           the
           Grandeur
           of
           the
           See
           of
           Rome
           ?
           They
           who
           can
           make
           men
           believe
           that
           these
           things
           tend
           to
           
             Your
             Majesties
          
           Service
           ,
           think
           they
           have
           gained
           thereby
           a
           considerable
           step
           to
           their
           Religion
           ,
           which
           is
           by
           baffling
           mens
           reason
           ,
           and
           perswading
           them
           to
           believe
           contradictions
           .
           But
           if
           ,
           notwithstanding
           the
           received
           principles
           of
           their
           Church
           ,
           any
           have
           continued
           Faithful
           in
           their
           Loyalty
           to
           
             Your
             Majesty
          
           ,
           we
           have
           much
           more
           cause
           to
           attribute
           it
           to
           their
           Love
           to
           their
           King
           and
           Country
           ,
           than
           to
           their
           Religion
           .
           We
           deny
           not
           ,
           but
           there
           may
           be
           such
           rare
           tempers
           which
           may
           conquer
           the
           malignity
           of
           poison
           ,
           but
           it
           would
           be
           a
           dangerous
           Inference
           from
           thence
           ,
           that
           it
           ought
           not
           to
           be
           accounted
           hurtful
           to
           humane
           nature
           .
           If
           any
           such
           have
           been
           truly
           Loyal
           ,
           may
           they
           continue
           so
           ,
           and
           their
           number
           increase
           :
           and
           
           since
           therein
           they
           so
           much
           come
           off
           from
           themselves
           ,
           we
           hope
           they
           may
           yet
           come
           nearer
           to
           us
           ,
           whose
           Religion
           tends
           as
           much
           to
           the
           settling
           the
           only
           sure
           Foundations
           of
           Loyalty
           ,
           as
           theirs
           doth
           to
           the
           weakning
           of
           them
           .
           And
           were
           this
           the
           only
           Controversie
           between
           us
           ,
           there
           need
           not
           many
           Books
           be
           written
           to
           perswade
           men
           of
           the
           Truth
           of
           it
           .
        
         
           But
           if
           these
           men
           may
           be
           believed
           ,
           we
           can
           as
           little
           please
           God
           on
           the
           principles
           of
           our
           Church
           ,
           as
           they
           
             Your
             Majesty
          
           on
           the
           principles
           of
           theirs
           .
           A
           strange
           Assertion
           !
           and
           impossible
           to
           be
           entertain'd
           by
           any
           ,
           but
           those
           who
           think
           there
           is
           no
           such
           way
           to
           please
           God
           ,
           as
           to
           renounce
           the
           judgement
           of
           Sense
           and
           Reason
           .
           And
           then
           indeed
           we
           freely
           confess
           ,
           there
           are
           none
           so
           likely
           to
           do
           it
           ,
           as
           themselves
           .
           With
           whom
           men
           are
           equally
           bound
           to
           believe
           the
           greatest
           repugnancies
           to
           sense
           and
           reason
           ,
           with
           the
           most
           
             Fundamental
             Verities
          
           of
           
             Christian
             Faith.
          
           As
           though
           no
           Faith
           could
           carry
           men
           to
           Heaven
           ,
           but
           that
           which
           can
           ,
           not
           only
           remove
           ,
           but
           
             swallow
             Mountains
          
           .
           Yet
           these
           are
           the
           persons
           who
           pretend
           to
           make
           our
           Faith
           Infallible
           ,
           while
           they
           undermine
           the
           Foundations
           of
           it
           ,
           as
           they
           advance
           Charity
           by
           denying
           Salvation
           to
           all
           but
           themselves
           ,
           and
           promote
           true
           Piety
           by
           their
           gross
           Superstitions
           .
           By
           all
           which
           they
           have
           been
           guilty
           of
           
             debauching
             Christianity
          
           in
           so
           high
           a
           measure
           ,
           that
           it
           cannot
           but
           heartily
           grieve
           those
           who
           honour
           it
           as
           the
           most
           excellent
           Religion
           in
           the
           World
           ,
           to
           see
           its
           beauty
           so
           much
           clouded
           
           by
           the
           Errours
           and
           Superstitions
           of
           the
           
             Roman
             Church
          
           .
        
         
           That
           these
           are
           great
           as
           well
           as
           
             sad
             truths
          
           ,
           is
           the
           design
           of
           the
           ensuing
           Book
           to
           discover
           .
           Which
           I
           humbly
           present
           to
           
             Your
             Majesties
          
           hands
           ,
           both
           as
           it
           is
           a
           Defence
           of
           that
           Cause
           wherein
           
             Your
             Majesties
             Interess
          
           is
           so
           highly
           concern'd
           ,
           and
           of
           that
           Book
           which
           
             Your
             Royal
             Father
          
           of
           most
           
             Glorious
             Memory
          
           so
           highly
           honoured
           ,
           not
           only
           by
           his
           own
           perusal
           and
           approbation
           ,
           but
           by
           the
           commendation
           of
           it
           to
           his
           
             Dearest
             Children
          
           .
           On
           which
           account
           ,
           I
           am
           more
           encouraged
           to
           hope
           for
           your
           Majesties
           acceptance
           of
           this
           ,
           because
           it
           appears
           under
           the
           Shadow
           ,
           as
           well
           as
           for
           the
           Defence
           ,
           of
           so
           great
           a
           Name
           .
           And
           since
           God
           hath
           blessed
           
             Your
             Majesty
          
           with
           so
           happy
           and
           rare
           a
           mixture
           ,
           of
           Power
           ,
           and
           
             Sweetness
             of
             Temper
          
           ,
           May
           they
           be
           still
           imployed
           in
           the
           Love
           and
           Defence
           of
           our
           
             Reformed
             Church
          
           ;
           which
           is
           the
           hearty
           prayer
           of
        
         
           
             Your
             Majesties
             most
             Loyal
             and
             Obedient
             Subject
             ,
             
               E.
               STILLINGFLEET
            
             .
          
        
      
       
         
         
         
           THE
           PREFACE
           TO
           THE
           READER
           .
        
         
           IT
           is
           now
           about
           a
           twelvemonth
           ,
           since
           there
           appeared
           to
           the
           world
           a
           Book
           ,
           under
           the
           Title
           of
           
             Dr.
             Lawd's
             Labyrinth
          
           ;
           but
           ,
           with
           the
           usual
           sincerity
           of
           those
           persons
           ,
           pretended
           to
           be
           Printed
           some
           years
           before
           .
           It
           is
           not
           the
           business
           of
           this
           Preface
           to
           enquire
           ,
           Why
           if
           Printed
           then
           ,
           it
           remained
           so
           long
           unpublished
           ,
           but
           to
           acquaint
           the
           Reader
           with
           the
           scope
           and
           design
           of
           that
           Book
           ,
           and
           of
           this
           which
           comes
           forth
           as
           a
           Reply
           to
           it
           .
           There
           are
           three
           things
           mainly
           in
           dispute
           between
           us
           ,
           and
           those
           of
           the
           Church
           of
           
             Rome
             ,
             viz.
          
           Whether
           they
           ,
           or
           we
           ,
           give
           the
           more
           satisfactory
           account
           of
           the
           Grounds
           of
           Faith
           ?
           Whether
           their
           Church
           ,
           or
           ours
           ,
           be
           guilty
           of
           the
           charge
           of
           Schism
           ?
           And
           ,
           Whether
           their
           Church
           be
           justly
           accused
           by
           us
           of
           introducing
           many
           Errours
           and
           Superstitions
           ?
           In
           the
           handling
           of
           these
           ,
           all
           our
           present
           Debate
           consists
           ;
           and
           therefore
           ,
           for
           the
           greater
           Advantage
           of
           the
           Reader
           ,
           I
           have
           distributed
           the
           whole
           into
           three
           distinct
           parts
           :
           which
           I
           thought
           more
           commodious
           ,
           than
           carrying
           it
           on
           in
           one
           continued
           discourse
           .
           And
           ,
           lest
           our
           Adversaries
           should
           complain
           ,
           that
           we
           still
           proceed
           in
           a
           destructive
           way
           ,
           I
           have
           not
           only
           endeavoured
           to
           lay
           open
           the
           palpable
           weakness
           of
           their
           Cause
           ,
           but
           to
           give
           a
           rational
           account
           of
           our
           own
           Doctrine
           in
           opposition
           to
           theirs
           .
           Which
           I
           have
           especially
           done
           in
           the
           great
           Controversie
           of
           the
           
           Resolution
           of
           Faith
           ,
           as
           being
           the
           most
           difficult
           and
           important
           of
           any
           other
           .
           I
           hope
           the
           Reader
           will
           have
           no
           cause
           to
           blame
           me
           for
           false
           or
           impertinent
           Allegations
           of
           the
           Fathers
           ,
           since
           it
           hath
           been
           so
           much
           my
           business
           to
           discover
           the
           fraud
           of
           our
           Adversaries
           in
           that
           particular
           :
           which
           I
           have
           chiefly
           done
           from
           the
           scope
           and
           design
           of
           those
           very
           Books
           ,
           out
           of
           which
           their
           testimonies
           are
           produced
           .
           In
           many
           of
           the
           particular
           Differences
           ,
           I
           have
           made
           use
           of
           several
           of
           their
           late
           Writers
           against
           themselves
           ;
           both
           to
           let
           them
           see
           ,
           how
           much
           Popery
           begins
           to
           grow
           weary
           of
           it self
           ;
           and
           ,
           how
           unjustly
           they
           condemn
           us
           for
           denying
           those
           things
           ,
           which
           the
           moderate
           and
           rational
           men
           of
           their
           own
           side
           disown
           ,
           and
           dispute
           against
           as
           well
           as
           we
           ;
           and
           chiefly
           to
           undeceive
           the
           world
           ,
           as
           to
           their
           great
           pretence
           of
           Unity
           among
           themselves
           .
           Since
           their
           Divisions
           are
           grown
           to
           so
           great
           a
           height
           both
           at
           home
           ,
           and
           in
           foreign
           parts
           ,
           that
           the
           dissenting
           parties
           mutually
           charge
           each
           other
           with
           Heresie
           ,
           and
           that
           about
           their
           great
           Foundation
           of
           Faith
           ,
           viz.
           the
           
             Popes
             Infallibility
          
           ;
           The
           Jansenists
           in
           France
           ,
           and
           a
           growing
           party
           in
           England
           ,
           charging
           the
           Jesuits
           with
           Heresie
           in
           asserting
           it
           ,
           as
           they
           do
           them
           with
           the
           same
           for
           denying
           it
           .
           As
           to
           my self
           ,
           I
           only
           declare
           ,
           that
           I
           have
           with
           freedom
           and
           impartiality
           enquired
           into
           the
           Reasons
           on
           both
           sides
           ,
           and
           no
           interest
           hath
           kept
           me
           from
           letting
           that
           side
           of
           the
           ballance
           fall
           ,
           where
           I
           saw
           the
           greater
           weight
           of
           reason
           .
           In
           which
           respect
           ,
           I
           have
           been
           so
           far
           from
           dissembling
           the
           force
           of
           any
           of
           our
           Adversaries
           Arguments
           ,
           that
           if
           I
           could
           add
           greater
           weight
           to
           them
           ,
           I
           have
           done
           it
           ;
           being
           as
           unwilling
           to
           abuse
           my self
           as
           the
           world
           .
           And
           therefore
           I
           have
           not
           only
           consulted
           their
           greatest
           Authours
           ,
           especially
           the
           three
           famous
           
             Cardinals
             ,
             Baronius
             ,
             Bellarmin
          
           ,
           and
           Perron
           ;
           but
           the
           chiefest
           of
           those
           ,
           who
           ,
           under
           the
           name
           of
           Conciliators
           ,
           have
           put
           the
           fairest
           Varnish
           on
           the
           Doctrine
           of
           that
           Church
           .
           However
           ,
           I
           have
           kept
           close
           to
           my
           Adversary
           ,
           and
           followed
           him
           through
           all
           his
           windings
           ,
           from
           which
           I
           return
           with
           this
           satisfaction
           to
           my self
           ,
           that
           I
           have
           vindicated
           his
           Lordship
           and
           Truth
           together
           .
           As
           to
           the
           style
           and
           way
           of
           writing
           I
           use
           ,
           all
           that
           I
           have
           to
           say
           ,
           is
           ,
           that
           my
           design
           hath
           been
           to
           joyn
           clearness
           of
           Expression
           ,
           with
           evidence
           of
           Reason
           .
           What
           success
           I
           have
           had
           in
           it
           ,
           must
           be
           left
           to
           the
           Readers
           judgement
           ;
           I
           only
           desire
           him
           to
           lay
           aside
           prejudice
           as
           much
           in
           judging
           ,
           as
           I
           have
           done
           in
           writing
           ;
           otherwise
           I
           despair
           of
           his
           doing
           me
           right
           ,
           and
           of
           my
           doing
           him
           good
           .
           For
           ,
           though
           reason
           be
           tractable
           and
           ingenuous
           ,
           yet
           prejudice
           and
           interest
           are
           invincible
           things
           .
        
         
         
           Having
           done
           thus
           much
           by
           way
           of
           Preface
           ,
           I
           shall
           not
           detain
           thee
           longer
           ,
           by
           a
           particular
           Answer
           to
           the
           impertinencies
           of
           our
           Authours
           Preface
           ,
           since
           there
           is
           nothing
           contained
           therein
           ,
           but
           what
           is
           abundantly
           answered
           in
           a
           more
           proper
           place
           .
           And
           I
           cannot
           think
           it
           reasonable
           to
           abuse
           so
           much
           the
           Readers
           Appetite
           ,
           as
           to
           give
           him
           a
           tedious
           Preface
           to
           cloy
           his
           stomach
           .
           If
           any
           ,
           after
           perusal
           of
           the
           whole
           ,
           shall
           think
           fit
           to
           return
           an
           Answer
           ,
           if
           they
           do
           it
           fairly
           and
           rationally
           ,
           they
           shall
           receive
           the
           same
           civility
           ;
           if
           with
           clamour
           and
           impertinency
           ,
           I
           only
           let
           them
           know
           ,
           I
           have
           not
           leisure
           enough
           to
           kill
           Flyes
           ,
           though
           they
           make
           a
           troublesome
           noise
           .
           If
           any
           service
           be
           done
           to
           God
           ,
           or
           the
           Church
           ,
           by
           this
           present
           work
           ,
           next
           to
           that
           
             Divine
             Assistance
          
           ,
           through
           which
           I
           have
           done
           it
           ,
           thou
           owest
           it
           to
           those
           great
           Pillars
           of
           our
           Church
           ,
           by
           whose
           command
           and
           encouragement
           I
           undertook
           it
           .
           Who
           the
           Authour
           was
           of
           the
           Book
           I
           answer
           ,
           I
           have
           been
           the
           less
           solicitous
           to
           enquire
           ,
           because
           I
           would
           not
           betray
           the
           weakness
           of
           my
           cause
           ,
           by
           mixing
           personal
           matters
           in
           debates
           of
           so
           great
           importance
           .
           And
           ,
           whether
           he
           be
           now
           living
           ,
           or
           dead
           ,
           I
           suppose
           our
           Adversaries
           cannot
           think
           it
           at
           all
           material
           ,
           unless
           they
           judge
           that
           their
           Cause
           doth
           live
           and
           dye
           with
           him
           .
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           
             PART
             I.
             Of
             the
             Grounds
             of
             Faith.
             
          
           
             
               
                 CHAP.
                 I.
                 The
                 Occasion
                 of
                 the
                 Conference
                 ,
                 and
                 Defence
                 of
                 the
                 Greek
                 Church
                 .
              
               
                 
                   T.
                   Cs.
                
                 Title
                 examined
                 and
                 retorted
                 .
                 The
                 Labyrinth
                 found
                 in
                 his
                 Book
                 and
                 Doctrine
                 .
                 The
                 occasion
                 of
                 the
                 Conference
                 about
                 the
                 Churches
                 Infallibility
                 .
                 The
                 rise
                 of
                 the
                 dispute
                 about
                 the
                 Greek
                 Church
                 ,
                 and
                 the
                 consequences
                 from
                 it
                 .
                 The
                 Charge
                 of
                 Heresie
                 against
                 the
                 Greek
                 Church
                 examined
                 ,
                 and
                 she
                 found
                 ,
                 Not-guilty
                 ,
                 by
                 the
                 concurrent
                 testimony
                 of
                 Fathers
                 ,
                 General
                 Councils
                 ,
                 and
                 Popes
                 ▪
                 Of
                 the
                 Council
                 of
                 Florence
                 and
                 the
                 proceedings
                 there
                 ;
                 That
                 Council
                 neither
                 General
                 nor
                 Free.
                 The
                 distinction
                 of
                 Ancient
                 and
                 Modern
                 Greeks
                 ,
                 disproved
                 .
                 The
                 debate
                 of
                 the
                 Filioque
                 being
                 inserted
                 into
                 the
                 Creed
                 .
                 The
                 time
                 when
                 and
                 the
                 right
                 by
                 which
                 it
                 was
                 done
                 ,
                 discussed
                 .
                 The
                 rise
                 of
                 the
                 Schism
                 between
                 the
                 Eastern
                 and
                 Western
                 Churches
                 ,
                 mainly
                 occasioned
                 by
                 the
                 Church
                 of
                 Rome
                 .
              
               
                 
                   Page
                   1.
                
                 
              
            
          
           
             
               
                 CHAP.
                 II.
                 Of
                 Fundamentals
                 in
                 General
                 .
              
               
                 The
                 Popish
                 Tenet
                 concerning
                 Fundamentals
                 ,
                 a
                 meer
                 step
                 to
                 the
                 Roman
                 Greatness
                 .
                 The
                 Question
                 about
                 Fundamentals
                 stated
                 .
                 An
                 enquiry
                 into
                 the
                 nature
                 of
                 them
                 .
                 What
                 are
                 Fundamentals
                 ,
                 in
                 order
                 to
                 particular
                 persons
                 ;
                 and
                 what
                 to
                 be
                 owned
                 as
                 such
                 ,
                 in
                 order
                 to
                 Ecclesiastical
                 Communion
                 .
                 The
                 Prudence
                 and
                 Moderation
                 of
                 the
                 Church
                 of
                 England
                 ,
                 in
                 defining
                 Articles
                 of
                 Faith.
                 What
                 judged
                 Fundamental
                 by
                 the
                 Catholick
                 Church
                 .
                 No
                 new
                 Articles
                 of
                 Faith
                 can
                 become
                 necessary
                 .
                 The
                 Churches
                 power
                 in
                 propounding
                 matters
                 of
                 Faith
                 ,
                 examined
                 .
                 What
                 is
                 a
                 sufficient
                 Proposition
                 .
                 Of
                 the
                 Athanasian
                 Creed
                 ,
                 and
                 its
                 being
                 owned
                 by
                 the
                 Church
                 of
                 England
                 .
                 In
                 what
                 sense
                 the
                 Articles
                 of
                 it
                 are
                 necessary
                 to
                 Salvation
                 .
                 Of
                 the
                 distinction
                 of
                 the
                 material
                 and
                 formal
                 object
                 of
                 Faith
                 ,
                 as
                 to
                 Fundamentals
                 .
                 His
                 Lordship's
                 integrity
                 ,
                 and
                 
                   T.
                   C.
                
                 his
                 forgery
                 ,
                 in
                 the
                 testimony
                 of
                 Scotus
                 .
                 Of
                 Heresie
                 ,
                 and
                 how
                 far
                 the
                 Church
                 may
                 declare
                 matters
                 of
                 Faith.
                 The
                 testimony
                 of
                 St.
                 Augustine
                 vindicated
                 .
              
               
                 
                   Page
                   44.
                
                 
              
            
          
           
             
             
               
                 CHAP.
                 III.
                 The
                 Absurdities
                 of
                 the
                 Romanists
                 Doctrine
                 of
                 Fundamentals
                 .
              
               
                 The
                 Churches
                 Authority
                 must
                 be
                 Divine
                 ,
                 if
                 whatever
                 she
                 defines
                 be
                 Fundamental
                 .
                 His
                 Lordship
                 ,
                 and
                 not
                 the
                 Testimony
                 of
                 S.
                 Augustine
                 ,
                 shamefully
                 abused
                 ,
                 three
                 several
                 wayes
                 .
                 Bellarmin
                 not
                 mis-cited
                 ;
                 the
                 Pelagian
                 Heresie
                 condemned
                 by
                 the
                 General
                 Council
                 at
                 Ephesus
                 .
                 The
                 Popes
                 Authority
                 not
                 implyed
                 in
                 that
                 of
                 Councils
                 .
                 The
                 gross
                 Absurdities
                 of
                 the
                 distinction
                 of
                 the
                 Church
                 teaching
                 and
                 representative
                 ,
                 from
                 the
                 Church
                 taught
                 and
                 diffusive
                 ,
                 in
                 the
                 Question
                 of
                 Fundamentals
                 .
                 The
                 Churches
                 Authority
                 and
                 Testimony
                 in
                 matters
                 of
                 Faith
                 ,
                 distinguished
                 .
                 The
                 Testimony
                 of
                 
                   Vincentius
                   Lirinensis
                
                 explained
                 ,
                 and
                 shewed
                 to
                 be
                 directly
                 contrary
                 to
                 the
                 Roman
                 Doctrine
                 of
                 Fundamentals
                 .
                 Stapleton
                 and
                 Bellarmin
                 ,
                 not
                 reconciled
                 by
                 the
                 vain
                 endeavours
                 used
                 to
                 that
                 end
                 .
              
               
                 
                   Page
                   79.
                
                 
              
            
          
           
             
               
                 CHAP.
                 IV.
                 The
                 Protestant
                 Doctrine
                 of
                 Fundamentals
                 ,
                 vindicated
                 .
              
               
                 The
                 unreasonableness
                 of
                 demanding
                 a
                 Catalogue
                 of
                 Fundamentals
                 .
                 The
                 Creed
                 contains
                 the
                 Fundamentals
                 of
                 Christian
                 Communion
                 .
                 The
                 belief
                 of
                 Scripture
                 supposed
                 by
                 it
                 .
                 The
                 Dispute
                 concerning
                 the
                 Sense
                 of
                 Christs
                 Descent
                 into
                 Hell
                 ,
                 and
                 
                   Mr.
                   Rogers
                
                 his
                 Book
                 ,
                 confessed
                 by
                 
                   T.
                   C.
                
                 impertinent
                 :
                 With
                 others
                 of
                 the
                 same
                 nature
                 .
                 
                   T.
                   C.
                
                 his
                 fraud
                 ,
                 in
                 citing
                 his
                 Lordships
                 words
                 .
                 Of
                 Papists
                 and
                 Protestants
                 Vnity
                 .
                 The
                 Moderation
                 of
                 the
                 Church
                 of
                 England
                 ,
                 compared
                 with
                 that
                 of
                 Rome
                 .
                 Her
                 grounds
                 of
                 Faith
                 justified
                 .
                 Infant-Baptism
                 how
                 far
                 proved
                 out
                 of
                 Scripture
                 alone
                 .
              
               
                 
                   Page
                   98.
                
                 
              
            
          
           
             
               
                 CHAP.
                 V.
                 The
                 Romanists
                 way
                 of
                 Resolving
                 Faith.
                 
              
               
                 The
                 ill
                 consequences
                 of
                 the
                 resolution
                 of
                 Faith
                 by
                 the
                 Churches
                 Infallibility
                 .
                 The
                 grand
                 Absurdities
                 of
                 it
                 ,
                 manifested
                 by
                 its
                 great
                 unreasonableness
                 in
                 many
                 particulars
                 .
                 The
                 certain
                 Foundations
                 of
                 Faith
                 unsettled
                 by
                 it
                 ,
                 as
                 is
                 largely
                 proved
                 .
                 The
                 Circle
                 unavoidable
                 by
                 their
                 new
                 attempts
                 .
                 The
                 impossibility
                 of
                 proving
                 the
                 Church
                 Infallible
                 by
                 the
                 way
                 that
                 Moses
                 ,
                 Christ
                 ,
                 and
                 his
                 Apostles
                 were
                 proved
                 to
                 be
                 so
                 .
                 Of
                 the
                 Motives
                 of
                 Credibility
                 ,
                 and
                 how
                 far
                 they
                 belong
                 to
                 the
                 Church
                 .
                 The
                 difference
                 between
                 Science
                 and
                 Faith
                 considered
                 ,
                 and
                 the
                 new
                 art
                 of
                 mens
                 believing
                 with
                 their
                 wills
                 .
                 The
                 Churches
                 Testimony
                 must
                 be
                 ,
                 according
                 to
                 their
                 principles
                 ,
                 the
                 formal
                 object
                 of
                 Faith.
                 Of
                 their
                 esteem
                 of
                 Fathers
                 ,
                 Scripture
                 ,
                 and
                 Councils
                 .
                 The
                 rare
                 distinctions
                 concerning
                 the
                 Churches
                 Infallibility
                 discussed
                 .
                 How
                 the
                 Church
                 can
                 be
                 Infallible
                 by
                 the
                 assistance
                 of
                 the
                 Holy
                 Ghost
                 ,
                 yet
                 not
                 divinely
                 Infallible
                 ,
                 but
                 in
                 a
                 manner
                 and
                 after
                 a
                 sort
                 .
                 T.C.
                 applauded
                 for
                 his
                 excellent
                 faculty
                 in
                 contradicting
                 himself
                 .
              
               
                 
                   Page
                   109.
                
                 
              
            
          
           
             
             
               
                 CHAP.
                 VI.
                 Of
                 the
                 Infallibility
                 of
                 Tradition
                 .
              
               
                 Of
                 the
                 unwritten
                 Word
                 ,
                 and
                 the
                 necessary
                 Ingredients
                 of
                 it
                 .
                 The
                 Instances
                 for
                 it
                 particularly
                 examined
                 and
                 disproved
                 .
                 The
                 Fathers
                 Rule
                 for
                 examining
                 Traditions
                 .
                 No
                 unwritten
                 Word
                 the
                 Foundation
                 of
                 Divine
                 Faith.
                 In
                 what
                 sense
                 Faith
                 may
                 be
                 said
                 to
                 be
                 Divine
                 .
                 Of
                 Tradition
                 being
                 known
                 by
                 its
                 own
                 light
                 ,
                 and
                 the
                 Canon
                 of
                 the
                 Scripture
                 .
                 The
                 ●estimony
                 of
                 the
                 Spirit
                 ,
                 how
                 far
                 pertinent
                 to
                 this
                 Controversie
                 .
                 Of
                 the
                 use
                 of
                 Reason
                 in
                 the
                 resolution
                 of
                 Faith.
                 C's
                 .
                 Dialogue
                 answered
                 ,
                 with
                 another
                 between
                 himself
                 and
                 a
                 Sceptick
                 .
                 A
                 twofold
                 resolution
                 of
                 Faith
                 into
                 the
                 Doctrine
                 ,
                 and
                 into
                 the
                 Books
                 .
                 Several
                 Objections
                 answered
                 from
                 the
                 Supposition
                 made
                 of
                 a
                 Child
                 brought
                 up
                 without
                 sight
                 of
                 Scripture
                 .
                 Christ
                 no
                 Ignoramus
                 nor
                 Impostor
                 ,
                 though
                 the
                 Church
                 be
                 not
                 Infallible
                 .
                 C's
                 .
                 Blasphemy
                 in
                 saying
                 otherwise
                 .
                 The
                 Testimonies
                 of
                 Irenaeus
                 and
                 S.
                 Augustin
                 examined
                 and
                 retorted
                 .
                 Of
                 the
                 nature
                 of
                 Infallible
                 Certainty
                 ,
                 as
                 to
                 the
                 Canon
                 of
                 Scripture
                 ;
                 and
                 whereon
                 it
                 is
                 grounded
                 .
                 The
                 Testimonies
                 produced
                 by
                 his
                 Lordship
                 ,
                 vindicated
                 .
              
               
                 
                   p.
                   161.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VII
                 .
                 The
                 Protestant
                 Way
                 of
                 resolving
                 Faith.
                 
              
               
                 Several
                 Principles
                 premised
                 in
                 order
                 to
                 it
                 .
                 The
                 distinct
                 Questions
                 set
                 down
                 ,
                 and
                 their
                 several
                 Resolutions
                 given
                 .
                 The
                 Truth
                 of
                 matters
                 of
                 fact
                 ,
                 the
                 Divinity
                 of
                 the
                 Doctrine
                 ,
                 and
                 of
                 the
                 Books
                 of
                 Scripture
                 ,
                 distinctly
                 resolved
                 into
                 their
                 proper
                 grounds
                 .
                 Moral
                 Certainty
                 a
                 sufficient
                 Foundation
                 for
                 Faith
                 ,
                 and
                 yet
                 Christian
                 Religion
                 proved
                 to
                 be
                 infallibly
                 true
                 .
                 How
                 Apostolical
                 Tradition
                 made
                 by
                 his
                 Lordship
                 a
                 Foundation
                 of
                 Faith.
                 Of
                 the
                 Certainty
                 we
                 have
                 of
                 the
                 Copies
                 of
                 Scripture
                 ,
                 and
                 the
                 Authority
                 of
                 them
                 .
                 S.
                 Augustine's
                 Testimony
                 concerning
                 Church-Authority
                 largely
                 discussed
                 and
                 vindicated
                 .
                 Of
                 the
                 private
                 Spirit
                 ,
                 and
                 the
                 necessity
                 ,
                 of
                 Grace
                 .
                 His
                 Lordship's
                 Way
                 of
                 resolving
                 Faith
                 vindicated
                 .
                 How
                 far
                 Scripture
                 may
                 be
                 said
                 to
                 be
                 known
                 by
                 its
                 own
                 Light.
                 The
                 several
                 Testimonies
                 of
                 
                   Bellarmine
                   ,
                   Brierly
                
                 ,
                 and
                 Hooker
                 ,
                 cleared
                 .
              
               
                 
                   p.
                   202.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VIII
                 .
                 The
                 Churches
                 Infallibility
                 not
                 proved
                 from
                 Scripture
                 .
              
               
                 Some
                 general
                 Considerations
                 from
                 the
                 design
                 of
                 proving
                 the
                 Churches
                 Infallibility
                 from
                 Scripture
                 .
                 No
                 Infallibility
                 in
                 the
                 High-Priest
                 and
                 his
                 Clergy
                 under
                 the
                 Law
                 ;
                 if
                 there
                 had
                 been
                 ,
                 no
                 necessity
                 there
                 should
                 be
                 under
                 the
                 Gospel
                 .
                 Of
                 S.
                 Basil's
                 Testimony
                 concerning
                 Traditions
                 .
                 Scripture
                 less
                 liable
                 to
                 corruptions
                 than
                 Traditions
                 .
                 The
                 great
                 uncertainty
                 of
                 judging
                 Traditions
                 ,
                 when
                 Apostolical
                 ,
                 when
                 not
                 .
                 The
                 Churches
                 perpetuity
                 being
                 promised
                 in
                 Scripture
                 ,
                 proves
                 not
                 its
                 Infallibility
                 .
                 His
                 Lordship
                 doth
                 not
                 falsifie
                 C's
                 .
                 words
                 ,
                 but
                 
                   T.
                   C.
                
                 doth
                 his
                 meaning
                 .
                 Producing
                 the
                 Jesuits
                 words
                 no
                 traducing
                 their
                 Order
                 .
                 C's
                 .
                 miserable
                 .
                 Apology
                 for
                 them
                 .
                 The
                 particular
                 Texts
                 produced
                 for
                 the
                 Churches
                 Infallibility
                 ,
                 examined
                 .
                 No
                 such
                 Infallibility
                 necessary
                 in
                 the
                 Apostles
                 Successours
                 ,
                 as
                 in
                 Themselves
                 .
                 The
                 Similitude
                 of
                 Scripture
                 and
                 Tradition
                 to
                 an
                 Ambassadour
                 and
                 his
                 Credentials
                 ,
                 rightly
                 stated
              
               
                 
                   p.
                   235.
                
                 
              
            
          
           
             
             
               
                 CHAP.
                 IX
                 .
                 The
                 Sense
                 of
                 the
                 Fathers
                 in
                 this
                 Controversie
                 .
              
               
                 The
                 Judgement
                 of
                 Antiquity
                 enquired
                 into
                 ,
                 especially
                 of
                 the
                 three
                 first
                 Centuries
                 ;
                 and
                 the
                 reasons
                 for
                 it
                 ,
                 The
                 several
                 Testimonies
                 of
                 
                   Justin
                   Martyr
                   ,
                   Athenagoras
                   ,
                   Tatianus
                   ,
                   Irenaeus
                   ,
                   Clemens
                   Alexandrinus
                   ,
                
                 and
                 all
                 the
                 Fathers
                 who
                 writ
                 in
                 vindication
                 of
                 Christian
                 Religion
                 ,
                 manifested
                 to
                 concurr
                 fully
                 with
                 our
                 way
                 of
                 resolving
                 Faith.
                 C's
                 .
                 Answers
                 to
                 
                   Vincentius
                   Lyrinensis
                   ,
                   à
                   Gandavo
                
                 ,
                 and
                 the
                 Fathers
                 produced
                 by
                 his
                 Lordship
                 ,
                 pitifully
                 weak
                 .
                 The
                 particulars
                 of
                 his
                 9th
                 .
                 Chapter
                 examined
                 .
                 S.
                 Augustine's
                 Testimony
                 vindicated
                 .
                 C's
                 .
                 nauseous
                 Repetitions
                 sent
                 as
                 Vagrants
                 to
                 their
                 several
                 homes
                 .
                 His
                 Lordships
                 Considerations
                 found
                 too
                 heavy
                 for
                 C's
                 .
                 Answers
                 .
                 In
                 what
                 sense
                 the
                 Scripture
                 may
                 be
                 called
                 a
                 Praecognitum
                 .
                 What
                 way
                 the
                 Jews
                 resolved
                 their
                 Faith.
                 This
                 Controversie
                 ,
                 and
                 the
                 first
                 part
                 ,
                 concluded
                 .
              
               
                 
                   p.
                   261
                
              
            
          
        
         
           
             PART
             II.
             Of
             Schism
             .
          
           
             
               
                 CHAP.
                 I.
                 Of
                 the
                 Universal
                 Church
                 .
              
               
                 THe
                 Question
                 of
                 Schism
                 explained
                 .
                 The
                 nature
                 of
                 it
                 enquired
                 into
                 .
                 Several
                 general
                 Principles
                 laid
                 down
                 for
                 clearing
                 the
                 present
                 Controversie
                 .
                 Three
                 grounds
                 of
                 the
                 charge
                 of
                 Schism
                 on
                 Protestant
                 Churches
                 by
                 our
                 Authour
                 .
                 The
                 first
                 ,
                 of
                 the
                 Roman
                 Churches
                 being
                 the
                 Catholick
                 Church
                 ,
                 entred
                 upon
                 .
                 How
                 far
                 the
                 Roman
                 Church
                 may
                 be
                 said
                 to
                 be
                 a
                 true
                 Church
                 .
                 The
                 distinction
                 of
                 a
                 Church
                 morally
                 ,
                 and
                 metaphysically
                 true
                 ,
                 justified
                 .
                 The
                 grounds
                 of
                 the
                 Unity
                 of
                 the
                 Catholick
                 Church
                 ,
                 as
                 to
                 Doctrine
                 and
                 Government
                 .
                 Cardinal
                 Perron's
                 distinction
                 of
                 the
                 formal
                 ,
                 causal
                 ,
                 and
                 participative
                 Catholick
                 Church
                 examined
                 .
                 The
                 true
                 sense
                 of
                 the
                 Catholick
                 Church
                 in
                 Antiquity
                 manifested
                 from
                 S.
                 Cyprian
                 ,
                 and
                 several
                 cases
                 happening
                 in
                 his
                 time
                 :
                 as
                 ,
                 the
                 Schism
                 of
                 Novatianus
                 at
                 Rome
                 ;
                 the
                 case
                 of
                 Felicissimus
                 and
                 Fortunatus
                 .
                 Several
                 other
                 Instances
                 out
                 of
                 Antiquity
                 to
                 the
                 same
                 purpose
                 ,
                 by
                 all
                 which
                 it
                 is
                 manifest
                 ,
                 that
                 the
                 Unity
                 of
                 the
                 Catholick
                 Church
                 had
                 no
                 dependence
                 on
                 the
                 Church
                 of
                 Rome
                 .
                 The
                 several
                 Testimonies
                 to
                 the
                 contrary
                 ,
                 of
                 S.
                 Ambrose
                 ,
                 S.
                 
                   Hierom
                   ,
                   John
                
                 Patriarch
                 of
                 Constantiople
                 ,
                 S.
                 
                   Augustine
                   ,
                   Optatus
                
                 ,
                 &c.
                 particularly
                 examined
                 ;
                 and
                 all
                 found
                 short
                 of
                 proving
                 that
                 the
                 Roman
                 Church
                 is
                 the
                 Catholick
                 Church
                 .
                 The
                 several
                 Answers
                 of
                 his
                 Lordship
                 to
                 the
                 Testimonies
                 of
                 S.
                 Cyprian
                 ,
                 S.
                 Hierom
                 ,
                 S.
                 
                   Greg.
                   Nazianzen
                
                 ,
                 S.
                 Cyril
                 ,
                 and
                 Ruffinus
                 ,
                 about
                 the
                 Infallibility
                 of
                 the
                 Church
                 of
                 Rome
                 ,
                 justified
                 .
                 From
                 all
                 which
                 it
                 appears
                 ,
                 that
                 the
                 making
                 the
                 Roman
                 Church
                 to
                 be
                 the
                 Catholick
                 ,
                 is
                 a
                 great
                 Novelty
                 ,
                 and
                 perfect
                 Jesuitism
                 .
              
               
                 
                   p.
                   289.
                
                 
              
            
          
           
             
               
                 CHAP.
                 II.
                 Protestants
                 no
                 Schismaticks
                 .
              
               
                 Schism
                 a
                 culpable
                 Separation
                 ;
                 therefore
                 the
                 Question
                 of
                 Schism
                 must
                 be
                 determined
                 by
                 enquiring
                 into
                 the
                 causes
                 of
                 it
                 .
                 The
                 plea
                 from
                 the
                 Church
                 of
                 Rome's
                 being
                 once
                 a
                 right
                 Church
                 ,
                 considered
                 .
                 No
                 necessity
                 of
                 assigning
                 the
                 punctual
                 time
                 
                 when
                 errours
                 crept
                 into
                 her
                 .
                 An
                 account
                 why
                 the
                 originals
                 of
                 errours
                 seem
                 obscure
                 .
                 By
                 Stapletons
                 Confession
                 ,
                 the
                 Roman
                 and
                 Catholick
                 Church
                 were
                 not
                 the
                 same
                 .
                 The
                 falsi●y
                 of
                 that
                 assertion
                 manifested
                 ,
                 that
                 there
                 could
                 be
                 no
                 pure
                 Church
                 since
                 the
                 Apostles
                 times
                 ,
                 if
                 the
                 Roman
                 Church
                 were
                 corrupt
                 .
                 No
                 one
                 particular
                 Church
                 free
                 from
                 corruptions
                 ;
                 yet
                 no
                 separation
                 from
                 the
                 Catholick
                 Church
                 .
                 How
                 far
                 the
                 Catholick
                 Church
                 may
                 be
                 said
                 to
                 erre
                 .
                 Men
                 may
                 have
                 distinct
                 communion
                 from
                 any
                 o●e
                 particular
                 Church
                 ,
                 yet
                 not
                 separate
                 from
                 the
                 Catholick
                 Church
                 .
                 The
                 Testimony
                 of
                 
                   Petrus
                   de
                   Alliaco
                
                 vindicated
                 .
                 Bellarmin
                 not
                 mis
                 cited
                 .
                 Almain
                 full
                 to
                 his
                 Lordships
                 purpose
                 .
                 The
                 Romanists
                 guilty
                 of
                 the
                 present
                 Schism
                 ,
                 and
                 not
                 Protestants
                 .
                 In
                 what
                 sense
                 there
                 can
                 be
                 no
                 just
                 cause
                 of
                 Schism
                 ;
                 and
                 how
                 far
                 that
                 concerns
                 our
                 case
                 .
                 Protestants
                 did
                 not
                 depart
                 from
                 the
                 Church
                 of
                 Rome
                 ,
                 but
                 were
                 thrust
                 out
                 of
                 it
                 .
                 The
                 Vindication
                 of
                 the
                 Church
                 of
                 Rome
                 from
                 Schism
                 ,
                 at
                 last
                 depends
                 upon
                 the
                 two
                 false
                 Principles
                 ,
                 of
                 her
                 Infallibility
                 ,
                 and
                 being
                 the
                 Catholick
                 Church
                 .
                 The
                 Testimonies
                 of
                 S.
                 Bernard
                 ,
                 and
                 S
                 Austin
                 not
                 to
                 the
                 purpose
                 .
                 The
                 Catalogue
                 of
                 Fundamentals
                 ,
                 the
                 Churches
                 not
                 erring
                 ,
                 &c.
                 referr'd
                 back
                 to
                 their
                 proper
                 places
                 .
              
               
                 
                   p.
                   324.
                
                 
              
            
          
           
             
               
                 CHAP.
                 III.
                 Of
                 keeping
                 Faith
                 with
                 Hereticks
                 .
              
               
                 The
                 occasion
                 of
                 this
                 Dispute
                 .
                 The
                 reason
                 why
                 this
                 Doctrine
                 is
                 not
                 commonly
                 defended
                 :
                 Yet
                 all
                 own
                 such
                 Principles
                 from
                 whence
                 it
                 necessar●ly
                 follows
                 .
                 The
                 matter
                 of
                 fact
                 as
                 to
                 the
                 Council
                 of
                 Constance
                 ,
                 and
                 
                   John
                   Hus
                
                 ,
                 opened
                 .
                 Of
                 the
                 nature
                 of
                 the
                 safe
                 conduct
                 granted
                 him
                 by
                 the
                 Emperour
                 ,
                 that
                 it
                 was
                 not
                 a
                 general
                 one
                 ,
                 
                   salvâ
                   justitiâ
                
                 ,
                 but
                 particular
                 ,
                 
                   jure
                   speciali
                
                 ;
                 which
                 is
                 largely
                 proved
                 .
                 The
                 particulars
                 concerning
                 Hierom
                 of
                 Prague
                 .
                 Of
                 the
                 safe-conduct
                 granted
                 by
                 the
                 Council
                 of
                 Trent
                 .
                 Of
                 the
                 distinction
                 of
                 Secular
                 and
                 Ecclesiastical
                 Power
                 ,
                 and
                 that
                 from
                 thence
                 it
                 follows
                 ,
                 that
                 Faith
                 is
                 not
                 to
                 be
                 kept
                 with
                 Hereticks
                 .
                 Simancha
                 ,
                 and
                 several
                 others
                 fully
                 assert
                 this
                 Doctrine
                 .
                 Of
                 the
                 Invitation
                 to
                 the
                 Council
                 of
                 Trent
                 ,
                 and
                 the
                 good
                 Instructions
                 there
                 ;
                 and
                 of
                 Publick
                 Disputation
                 .
              
               
                 
                   p.
                   343.
                
                 
              
            
          
           
             
               
                 CHAP.
                 IV.
                 The
                 Reform●tion
                 of
                 the
                 Church
                 of
                 England
                 justified
                 .
              
               
                 The
                 Church
                 of
                 Rome
                 guilty
                 of
                 Schism
                 ,
                 by
                 unjustly
                 casting
                 Protestants
                 out
                 of
                 Communion
                 .
                 The
                 Communion
                 of
                 the
                 Cathol●ck
                 and
                 particular
                 Churches
                 ,
                 distinguished
                 .
                 No
                 separation
                 of
                 Protestants
                 from
                 the
                 Catholick
                 Church
                 .
                 The
                 Devotions
                 of
                 the
                 Church
                 of
                 England
                 and
                 Rome
                 compared
                 .
                 Particular
                 Churches
                 Power
                 to
                 reform
                 themselves
                 in
                 case
                 of
                 general
                 Corruption
                 ,
                 proved
                 .
                 The
                 Instance
                 from
                 the
                 Church
                 of
                 Judah
                 vindicated
                 .
                 The
                 Church
                 of
                 Rome
                 paralleld
                 with
                 the
                 ten
                 Tribes
                 .
                 General
                 Corruptions
                 make
                 Reformation
                 the
                 more
                 necessary
                 .
                 Whether
                 those
                 things
                 we
                 condemn
                 as
                 errours
                 ,
                 were
                 Catholick
                 Tenets
                 at
                 the
                 time
                 of
                 the
                 Reformation
                 .
                 The
                 contrary
                 shewed
                 ,
                 and
                 the
                 d●fference
                 of
                 the
                 Church
                 of
                 Rome
                 before
                 and
                 since
                 the
                 Reformation
                 .
                 When
                 things
                 may
                 be
                 said
                 to
                 be
                 received
                 as
                 Catholick
                 Doctrines
                 .
                 How
                 far
                 particular
                 Churches
                 Power
                 to
                 reform
                 themselves
                 extends
                 .
                 His
                 Lordships
                 Instances
                 for
                 the
                 Power
                 of
                 Provincial
                 Councils
                 in
                 matters
                 of
                 Reformation
                 vindicated
                 .
                 The
                 particular
                 case
                 of
                 the
                 Church
                 of
                 England
                 discussed
                 .
                 The
                 proceedings
                 in
                 our
                 Reformation
                 defended
                 .
                 The
                 Church
                 of
                 England
                 a
                 true
                 Church
                 .
                 The
                 National
                 Synod
                 1562.
                 a
                 lawful
                 Synod
                 .
                 The
                 B●shops
                 no
                 intruders
                 in
                 Queen
                 Elizabeth's
                 time
                 .
                 The
                 justice
                 and
                 mod●ration
                 of
                 the
                 Church
                 of
                 England
                 in
                 her
                 Reformation
                 .
                 The
                 Popes
                 Power
                 here
                 ,
                 a
                 forcible
                 and
                 fraudulent
                 Usurpation
                 .
              
               
                 
                   p.
                   356.
                
                 
              
            
          
           
             
             
               
                 CHAP.
                 V.
                 Of
                 the
                 Roman
                 Churches
                 Authority
                 .
              
               
                 The
                 Question
                 concerning
                 the
                 Church
                 of
                 Rome's
                 Authority
                 entred
                 upon
                 .
                 How
                 far
                 our
                 Church
                 ,
                 in
                 reforming
                 her self
                 ,
                 condemns
                 the
                 Church
                 of
                 Rome
                 .
                 The
                 Pope's
                 equality
                 with
                 other
                 Patriarchs
                 ,
                 asserted
                 .
                 The
                 Arabick
                 Canons
                 of
                 the
                 Nicene
                 Council
                 proved
                 to
                 be
                 supposititious
                 .
                 The
                 Polity
                 of
                 the
                 Ancient
                 Church
                 discovered
                 from
                 the
                 sixth
                 Canon
                 of
                 the
                 Council
                 of
                 Nice
                 .
                 The
                 Rights
                 of
                 Primats
                 and
                 Metropolitans
                 settled
                 by
                 it
                 .
                 The
                 suitableness
                 of
                 the
                 Ecclesiastical
                 ,
                 to
                 the
                 Civil
                 Government
                 .
                 That
                 the
                 Bishop
                 of
                 Rome
                 had
                 then
                 a
                 limitted
                 Jurisdiction
                 within
                 the
                 suburbicary
                 Churches
                 ;
                 as
                 Primate
                 of
                 the
                 Roman
                 Diocese
                 .
                 Of
                 the
                 Cyprian
                 Priviledge
                 ;
                 that
                 it
                 was
                 not
                 peculiar
                 ,
                 but
                 common
                 to
                 all
                 Primats
                 of
                 Dioceses
                 .
                 Of
                 the
                 Pope's
                 Primacy
                 according
                 to
                 the
                 Canons
                 ,
                 how
                 far
                 pertinent
                 to
                 our
                 dispute
                 .
                 How
                 far
                 the
                 Pope's
                 Confirmation
                 requisite
                 to
                 new
                 elected
                 Patriarchs
                 .
                 Of
                 the
                 Synodical
                 and
                 Communicatory
                 Letters
                 .
                 The
                 testimonies
                 of
                 
                   Petrus
                   de
                   Marcâ
                
                 concerning
                 the
                 Pope's
                 Power
                 of
                 confirming
                 and
                 deposing
                 Bishops
                 .
                 The
                 Instances
                 brought
                 for
                 it
                 ,
                 considered
                 .
                 The
                 case
                 of
                 Athanasius
                 being
                 restored
                 by
                 Julius
                 ,
                 truly
                 stated
                 .
                 The
                 proceedings
                 of
                 Constantine
                 in
                 the
                 case
                 of
                 the
                 Donatists
                 cleared
                 ,
                 and
                 the
                 evidence
                 thence
                 against
                 the
                 Pope's
                 Supremacy
                 .
                 Of
                 the
                 Appeals
                 of
                 Bishops
                 to
                 Rome
                 ,
                 how
                 far
                 allowed
                 by
                 the
                 Canons
                 of
                 the
                 Church
                 .
                 The
                 great
                 case
                 of
                 Appeals
                 between
                 the
                 Roman
                 and
                 African
                 Bishops
                 discussed
                 .
                 That
                 the
                 Appeals
                 of
                 Bishops
                 were
                 prohibited
                 ,
                 as
                 well
                 as
                 those
                 of
                 the
                 inferiour
                 Clergy
                 .
                 C's
                 .
                 fraud
                 in
                 citing
                 the
                 Epistle
                 of
                 the
                 African
                 Bishops
                 ,
                 for
                 acknowledging
                 Appeals
                 to
                 Rome
                 .
                 The
                 contrary
                 manifested
                 from
                 the
                 same
                 Epistle
                 to
                 Boniface
                 ,
                 and
                 the
                 other
                 to
                 Coelestine
                 .
                 The
                 exemption
                 of
                 the
                 Ancient
                 Britannick
                 Church
                 from
                 any
                 subjection
                 to
                 the
                 See
                 of
                 Rome
                 ,
                 asserted
                 .
                 The
                 case
                 of
                 Wilfrids
                 Appeal
                 answered
                 .
                 The
                 Primacy
                 of
                 England
                 not
                 derived
                 from
                 Gregory's
                 Grant
                 to
                 Augustine
                 the
                 Monk.
                 The
                 Ancient
                 Primacy
                 of
                 the
                 Britannick
                 Church
                 not
                 lost
                 upon
                 the
                 Saxon
                 Conversion
                 .
                 Of
                 the
                 state
                 of
                 the
                 African
                 Churches
                 ,
                 after
                 their
                 denying
                 Appeals
                 to
                 Rome
                 .
                 The
                 rise
                 of
                 the
                 Pope's
                 Greatness
                 under
                 Christian
                 Emperours
                 .
                 Of
                 the
                 Decree
                 of
                 the
                 Sardican
                 Synod
                 ,
                 in
                 case
                 of
                 Appeals
                 ,
                 whether
                 ever
                 received
                 by
                 the
                 Church
                 :
                 No
                 evidence
                 thence
                 of
                 the
                 Pope's
                 Supremacy
                 .
                 Zosimus
                 his
                 forgery
                 in
                 sending
                 the
                 Sardican
                 Canons
                 instead
                 of
                 the
                 Nicene
                 .
                 The
                 weakness
                 of
                 the
                 Pleas
                 for
                 it
                 ,
                 manifested
                 .
              
               
                 
                   p.
                   382.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VI.
                 Of
                 the
                 Title
                 of
                 Universal
                 Bishop
                 .
              
               
                 In
                 what
                 sense
                 the
                 Title
                 of
                 Vniversal
                 Bishop
                 was
                 taken
                 in
                 Antiquity
                 .
                 A
                 threefold
                 acceptation
                 of
                 it
                 ;
                 as
                 importing
                 1.
                 
                 A
                 general
                 care
                 over
                 the
                 Christian
                 Churches
                 ,
                 which
                 is
                 attributed
                 to
                 other
                 Catholick
                 Bishops
                 by
                 Antiquity
                 ,
                 besides
                 the
                 Bishop
                 of
                 Rome
                 ,
                 as
                 is
                 largely
                 proved
                 .
                 2.
                 
                 A
                 peculiar
                 dignity
                 over
                 the
                 Churches
                 within
                 the
                 Roman
                 Empire
                 .
                 This
                 accounted
                 then
                 Oecumenical
                 ,
                 thence
                 the
                 Bishops
                 of
                 the
                 seat
                 of
                 the
                 Empire
                 called
                 Oecumenical
                 Bishops
                 :
                 and
                 sometimes
                 of
                 other
                 Patriarchal
                 Churches
                 .
                 3.
                 
                 Noting
                 Vniversal
                 Jurisdiction
                 over
                 the
                 whole
                 Church
                 as
                 Head
                 of
                 it
                 ,
                 so
                 never
                 given
                 in
                 Antiquity
                 to
                 the
                 Bishop
                 of
                 Rome
                 .
                 The
                 ground
                 of
                 the
                 Contest
                 about
                 this
                 Title
                 between
                 the
                 Bishops
                 of
                 Rome
                 and
                 Constantinople
                 .
                 Of
                 the
                 proceedings
                 of
                 the
                 Council
                 of
                 Chalcedon
                 ,
                 about
                 the
                 Popes
                 Supremacy
                 .
                 Of
                 the
                 Grammatical
                 and
                 Metaphorical
                 sense
                 of
                 this
                 Title
                 .
                 Many
                 arguments
                 to
                 prove
                 it
                 impossible
                 that
                 S.
                 Gregory
                 should
                 understand
                 it
                 in
                 the
                 Grammatical
                 sense
                 .
                 The
                 great
                 absurdities
                 consequent
                 upon
                 it
                 .
                 S.
                 Gregory's
                 Reasons
                 proved
                 to
                 hold
                 against
                 that
                 sense
                 of
                 it
                 ,
                 which
                 is
                 admitted
                 in
                 the
                 Church
                 of
                 Rome
                 .
                 Of
                 Irenaeus
                 his
                 opposition
                 to
                 
                   Victor
                   .
                   Victor's
                
                 excommunicating
                 the
                 Asian
                 Bishops
                 ,
                 argues
                 no
                 authority
                 he
                 had
                 over
                 them
                 .
                 What
                 the
                 more
                 powerful
                 principality
                 in
                 Irenaeus
                 is
                 .
                 
                 Ruffinus
                 his
                 Interpretation
                 of
                 the
                 6.
                 
                 Nicene
                 Canon
                 vindicated
                 .
                 The
                 Suburbicary
                 Churches
                 cannot
                 be
                 understood
                 of
                 all
                 the
                 Churches
                 in
                 the
                 Roman
                 Empire
                 .
                 The
                 Pope
                 no
                 Infallible
                 Successour
                 of
                 S.
                 Peter
                 ,
                 nor
                 so
                 acknowledged
                 to
                 be
                 by
                 Epiphanius
                 .
                 S.
                 Peter
                 had
                 no
                 Supremacy
                 of
                 Power
                 over
                 the
                 Apostles
                 .
              
               
                 
                   p.
                   422.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VII
                 .
                 The
                 Popes
                 Authority
                 not
                 proved
                 from
                 Scripture
                 ,
                 or
                 Reason
                 .
              
               
                 The
                 insufficiency
                 of
                 the
                 proofs
                 from
                 Scripture
                 ,
                 acknowledged
                 by
                 Romanists
                 themselves
                 .
                 The
                 impertinency
                 of
                 
                   Luke
                   22.32
                
                 .
                 to
                 that
                 purpose
                 .
                 No
                 proofs
                 offered
                 for
                 it
                 ,
                 but
                 the
                 suspected
                 testimonies
                 of
                 Popes
                 in
                 their
                 own
                 cause
                 .
                 That
                 no
                 Infallibility
                 can
                 thence
                 come
                 to
                 the
                 Pope
                 ,
                 as
                 S.
                 Peters
                 Successour
                 ,
                 confessed
                 ,
                 and
                 proved
                 by
                 Vigorius
                 ,
                 and
                 Mr.
                 White
                 .
                 The
                 weakness
                 of
                 the
                 evasion
                 of
                 the
                 Popes
                 erring
                 as
                 a
                 private
                 Doctor
                 ,
                 but
                 not
                 as
                 Pope
                 ,
                 acknowledged
                 by
                 them
                 .
                 
                   Joh.
                   21.15
                
                 .
                 proves
                 nothing
                 towards
                 the
                 Popes
                 Supremacy
                 .
                 How
                 far
                 the
                 Popes
                 Authority
                 is
                 owned
                 by
                 the
                 Romanists
                 over
                 Kings
                 .
                 C's
                 .
                 beggings
                 of
                 the
                 Question
                 ,
                 and
                 tedious
                 repetitions
                 ,
                 past
                 over
                 .
                 The
                 Argument
                 from
                 the
                 necessity
                 of
                 a
                 living
                 Judge
                 ,
                 considered
                 .
                 The
                 Government
                 of
                 the
                 Church
                 not
                 Monarchical
                 ,
                 but
                 Aristocratical
                 .
                 The
                 inconveniencies
                 of
                 Monarchical
                 Government
                 in
                 the
                 Church
                 ,
                 manifested
                 from
                 reason
                 .
                 No
                 evidence
                 that
                 Christ
                 intended
                 to
                 institute
                 such
                 Government
                 in
                 his
                 Church
                 ,
                 but
                 much
                 against
                 it
                 .
                 The
                 Communicatory
                 letters
                 in
                 the
                 primitive
                 Church
                 ,
                 argued
                 an
                 Aristocracy
                 .
                 Gersons
                 testimony
                 from
                 his
                 Book
                 
                   de
                   Auferibilitate
                   Papae
                
                 ,
                 explained
                 and
                 vindicated
                 .
                 S.
                 Hieroms
                 testimony
                 full
                 against
                 a
                 Monarchy
                 in
                 the
                 Church
                 .
                 The
                 inconsistency
                 of
                 the
                 Popes
                 Monarchy
                 with
                 that
                 of
                 temporal
                 Princes
                 .
                 The
                 Supremacy
                 of
                 Princes
                 in
                 Ecclesiastical
                 matters
                 ,
                 asserted
                 by
                 the
                 Scripture
                 and
                 Antiquity
                 ,
                 as
                 well
                 as
                 the
                 Church
                 of
                 England
                 .
              
               
                 
                   p.
                   451.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VIII
                 .
                 Of
                 the
                 Council
                 of
                 Trent
                 .
              
               
                 The
                 Illegality
                 of
                 it
                 manifested
                 ,
                 first
                 from
                 the
                 insufficiency
                 of
                 the
                 Rule
                 it
                 proceeded
                 by
                 ,
                 different
                 from
                 that
                 of
                 the
                 first
                 General
                 Councils
                 ,
                 and
                 from
                 the
                 Popes
                 Presidency
                 in
                 it
                 .
                 The
                 matter
                 of
                 Right
                 concerning
                 it
                 ,
                 discussed
                 .
                 In
                 what
                 cases
                 Superiours
                 may
                 be
                 excepted
                 against
                 as
                 Barties
                 .
                 The
                 Pope
                 justly
                 excepted
                 against
                 as
                 a
                 Party
                 ,
                 and
                 therefore
                 ought
                 not
                 to
                 be
                 Judge
                 .
                 The
                 Necessity
                 of
                 a
                 Reformation
                 in
                 the
                 Court
                 of
                 Rome
                 ,
                 acknowledged
                 by
                 Roman
                 Catholicks
                 .
                 The
                 matter
                 of
                 fact
                 enquired
                 into
                 ,
                 as
                 to
                 the
                 Popes
                 Presidency
                 in
                 General
                 Councils
                 .
                 Hosius
                 did
                 not
                 preside
                 in
                 the
                 Nicene
                 Council
                 as
                 the
                 Popes
                 Legat.
                 The
                 Pope
                 had
                 nothing
                 to
                 do
                 in
                 the
                 second
                 General
                 Council
                 .
                 Two
                 Councils
                 held
                 at
                 Constantinople
                 ,
                 within
                 two
                 years
                 ;
                 these
                 strangely
                 confounded
                 .
                 The
                 mistake
                 made
                 evident
                 .
                 S.
                 Cyril
                 not
                 President
                 in
                 the
                 third
                 General
                 Council
                 as
                 the
                 Popes
                 Legat.
                 No
                 sufficient
                 evidence
                 of
                 the
                 Popes
                 Presidency
                 in
                 following
                 Councils
                 .
                 The
                 justness
                 of
                 the
                 Exception
                 against
                 the
                 place
                 ,
                 manifested
                 ;
                 and
                 against
                 the
                 freedom
                 of
                 the
                 Council
                 from
                 the
                 Oath
                 taken
                 by
                 the
                 Bishops
                 to
                 the
                 Pope
                 .
                 The
                 form
                 of
                 that
                 Oath
                 in
                 the
                 time
                 of
                 the
                 Council
                 of
                 Trent
                 .
                 Protestants
                 not
                 condemned
                 by
                 General
                 Councils
                 .
                 The
                 Greeks
                 and
                 others
                 unjustly
                 excluded
                 as
                 Schismaticks
                 .
                 The
                 Exception
                 from
                 the
                 small
                 number
                 of
                 Bishops
                 cleared
                 and
                 vindicated
                 .
                 A
                 General
                 Council
                 in
                 Antiqui●y
                 not
                 so
                 called
                 from
                 the
                 Popes
                 General
                 Summons
                 .
                 In
                 what
                 sense
                 a
                 General
                 Council
                 represents
                 the
                 whole
                 Church
                 .
                 The
                 vast
                 difference
                 between
                 the
                 proceedings
                 in
                 the
                 Council
                 of
                 Nice
                 ,
                 and
                 that
                 at
                 Trent
                 .
                 The
                 Exception
                 from
                 the
                 number
                 of
                 Italian
                 Bishops
                 ,
                 justified
                 .
                 How
                 far
                 the
                 Greek
                 Church
                 and
                 the
                 Patriarch
                 Hieremias
                 may
                 be
                 said
                 to
                 condemn
                 Protestants
                 ;
                 with
                 an
                 account
                 of
                 the
                 proceedings
                 between
                 them
                 .
              
               
                 
                   p.
                   475.
                
                 
              
            
          
        
         
           
           
             PART
             .
             III.
             Of
             Particular
             Controversies
             .
          
           
             
               
                 CHAP.
                 I.
                 Of
                 the
                 Infallibility
                 of
                 General
                 Councils
                 .
              
               
                 HOw
                 far
                 this
                 tends
                 to
                 the
                 ending
                 Controversies
                 .
                 Two
                 distinct
                 Questions
                 concerning
                 the
                 Infallibility
                 and
                 Authority
                 of
                 General
                 Councils
                 .
                 The
                 first
                 entred
                 upon
                 ,
                 with
                 the
                 state
                 of
                 the
                 Question
                 .
                 That
                 there
                 can
                 be
                 no
                 certainty
                 of
                 faith
                 ,
                 that
                 General
                 Councils
                 are
                 Infallible
                 ;
                 nor
                 ,
                 that
                 the
                 particular
                 decrees
                 of
                 any
                 of
                 them
                 are
                 so
                 :
                 which
                 are
                 largely
                 proved
                 .
                 Pighius
                 his
                 Arguments
                 against
                 the
                 Divine
                 Institution
                 of
                 General
                 Councils
                 .
                 The
                 places
                 of
                 Scripture
                 considered
                 ,
                 which
                 are
                 brought
                 for
                 the
                 Churches
                 Infallibility
                 ,
                 and
                 that
                 these
                 cannot
                 prove
                 that
                 General
                 Councils
                 are
                 so
                 :
                 
                   Matth.
                   18.20
                   .
                   Act.
                   15.28
                
                 .
                 particularly
                 answered
                 .
                 The
                 sense
                 of
                 the
                 Fathers
                 in
                 their
                 high
                 expressions
                 of
                 the
                 Decrees
                 of
                 Councils
                 .
                 No
                 consent
                 of
                 the
                 Church
                 as
                 to
                 their
                 Infallibility
                 .
                 The
                 place
                 of
                 St.
                 Austin
                 about
                 the
                 amendment
                 of
                 former
                 General
                 Councils
                 by
                 latter
                 ,
                 at
                 large
                 vindicated
                 .
                 No
                 other
                 place
                 in
                 St.
                 Austin
                 prove
                 them
                 Infallible
                 ,
                 but
                 many
                 to
                 the
                 contrary
                 .
                 General
                 Councils
                 cannot
                 be
                 Infallible
                 in
                 the
                 conclusion
                 ,
                 if
                 not
                 in
                 the
                 use
                 of
                 the
                 means
                 .
                 No
                 such
                 Infallibility
                 without
                 as
                 immediate
                 a
                 Revelation
                 as
                 the
                 Prophets
                 and
                 Apostles
                 had
                 :
                 taking
                 Infallibility
                 not
                 for
                 an
                 absolute
                 unerring
                 Power
                 ,
                 but
                 such
                 as
                 comes
                 by
                 a
                 promise
                 of
                 Divine
                 Assistance
                 preserving
                 from
                 errour
                 .
                 No
                 obligation
                 to
                 internal
                 assent
                 ,
                 but
                 from
                 immediate
                 Divine
                 Authority
                 .
                 Of
                 the
                 consistency
                 of
                 Faith
                 and
                 Reason
                 in
                 things
                 propounded
                 to
                 be
                 believed
                 .
                 The
                 suitableness
                 of
                 the
                 contrary
                 Doctrine
                 to
                 the
                 Romanists
                 principles
                 .
              
               
                 
                   p.
                   505.
                
                 
              
            
          
           
             
               
                 CHAP.
                 II.
                 Of
                 the
                 Use
                 and
                 Authority
                 of
                 General
                 Councils
                 .
              
               
                 The
                 denying
                 the
                 Infallibility
                 of
                 General
                 Councils
                 takes
                 not
                 away
                 their
                 Vse
                 and
                 Authority
                 .
                 Of
                 the
                 submission
                 due
                 to
                 them
                 by
                 all
                 particular
                 persons
                 .
                 How
                 far
                 external
                 obedience
                 is
                 required
                 in
                 case
                 they
                 erre
                 .
                 No
                 violent
                 opposition
                 to
                 he
                 made
                 against
                 them
                 .
                 Rare
                 Inconveniencies
                 hinder
                 not
                 the
                 effect
                 of
                 a
                 just
                 power
                 .
                 It
                 cannot
                 rationally
                 be
                 supposed
                 ,
                 that
                 such
                 General
                 Councils
                 as
                 are
                 here
                 meant
                 should
                 often
                 or
                 dangerously
                 erre
                 .
                 The
                 true
                 notion
                 of
                 a
                 General
                 Council
                 explained
                 .
                 The
                 Freedom
                 requisite
                 in
                 the
                 proceedings
                 of
                 it
                 .
                 The
                 Rule
                 it
                 must
                 judge
                 by
                 Great
                 Difference
                 between
                 external
                 obedience
                 ,
                 and
                 internal
                 assent
                 to
                 the
                 Decrees
                 of
                 Councils
                 .
                 This
                 latter
                 unites
                 men
                 in
                 errour
                 ,
                 not
                 the
                 former
                 .
                 As
                 great
                 uncertainties
                 supposing
                 General
                 Councils
                 Infallible
                 as
                 not
                 .
                 Not
                 so
                 great
                 certainty
                 requisite
                 for
                 submission
                 as
                 Faith.
                 Whether
                 the
                 Romanists
                 Doctrine
                 of
                 the
                 Infallibility
                 of
                 Councils
                 ,
                 or
                 ours
                 ,
                 tend
                 more
                 to
                 the
                 Churches
                 peace
                 ?
                 St.
                 Austin
                 explained
                 .
                 The
                 Keyes
                 according
                 to
                 him
                 given
                 to
                 the
                 Church
                 .
                 No
                 unremediable
                 inconvenience
                 supposing
                 a
                 General
                 Council
                 erre
                 .
                 But
                 errours
                 in
                 Faith
                 are
                 so
                 ,
                 supposing
                 them
                 Infallible
                 when
                 they
                 are
                 not
                 .
                 The
                 Church
                 hath
                 power
                 to
                 reverse
                 the
                 Decrees
                 of
                 General
                 Councils
                 .
                 The
                 power
                 of
                 Councils
                 not
                 by
                 Divine
                 Institution
                 .
                 The
                 unreasonableness
                 of
                 making
                 the
                 Infallibility
                 of
                 Councils
                 depend
                 on
                 the
                 Popes
                 Confirmation
                 .
                 No
                 consent
                 among
                 the
                 Romanists
                 about
                 the
                 subject
                 of
                 Infallibility
                 ,
                 whether
                 in
                 Pope
                 or
                 Councils
                 .
                 No
                 evidence
                 from
                 Scripture
                 ,
                 Reason
                 ,
                 or
                 Antiquity
                 ,
                 for
                 the
                 Popes
                 personal
                 Infallibility
                 .
              
               
                 
                   p.
                   533.
                
                 
              
            
          
           
             
             
               
                 CHAP.
                 III.
                 Of
                 the
                 errours
                 of
                 pretended
                 General
                 Councils
                 .
              
               
                 The
                 erroneous
                 Doctrine
                 of
                 the
                 Church
                 of
                 Rome
                 in
                 making
                 the
                 Priests
                 intention
                 necessary
                 to
                 the
                 essence
                 of
                 Sacraments
                 .
                 That
                 Principle
                 destructive
                 to
                 all
                 certainty
                 of
                 Faith
                 ,
                 upon
                 our
                 Authours
                 grounds
                 .
                 The
                 absurdity
                 of
                 asserting
                 ,
                 That
                 Councils
                 define
                 themselves
                 to
                 be
                 Infallible
                 .
                 Sacramental
                 actions
                 sufficiently
                 distinguished
                 from
                 others
                 without
                 the
                 Priests
                 Intention
                 .
                 Of
                 the
                 moral
                 assurance
                 of
                 the
                 Priests
                 Intention
                 ,
                 and
                 the
                 insufficiency
                 of
                 a
                 meer
                 virtual
                 Intention
                 .
                 The
                 Popes
                 confirmation
                 of
                 Councils
                 supposeth
                 personal
                 Infallibility
                 .
                 Transubstantiation
                 an
                 errour
                 decreed
                 by
                 Pope
                 and
                 Council
                 .
                 The
                 repugnancy
                 of
                 it
                 to
                 the
                 grounds
                 of
                 Faith.
                 The
                 Testimonies
                 brought
                 for
                 it
                 out
                 of
                 Antiquity
                 examin'd
                 at
                 large
                 ,
                 and
                 shewed
                 to
                 be
                 far
                 from
                 proving
                 Transubstantiation
                 .
                 Communion
                 in
                 one
                 kind
                 a
                 violation
                 of
                 Christs
                 Institution
                 .
                 The
                 Decree
                 of
                 the
                 Council
                 of
                 Constance
                 implyes
                 a
                 
                   non
                   obstante
                
                 to
                 it
                 .
                 The
                 unalterable
                 nature
                 of
                 Christs
                 Institution
                 cleared
                 .
                 The
                 several
                 Evasions
                 considered
                 and
                 answered
                 .
                 No
                 publick
                 Communion
                 in
                 one
                 kind
                 for
                 a
                 thousand
                 years
                 after
                 Christ.
                 The
                 indispensableness
                 of
                 Christs
                 Institution
                 owned
                 by
                 the
                 Primitive
                 Church
                 .
                 Of
                 Invocation
                 of
                 Saints
                 ,
                 and
                 the
                 Rhetorical
                 expressions
                 of
                 the
                 Fathers
                 which
                 gave
                 occasion
                 to
                 it
                 .
                 No
                 footsteps
                 of
                 the
                 Invocation
                 of
                 Saints
                 in
                 the
                 three
                 first
                 Centuries
                 ;
                 nor
                 precept
                 or
                 example
                 in
                 Scripture
                 ,
                 as
                 our
                 Adversaries
                 confess
                 .
                 Evidences
                 against
                 Invocation
                 of
                 Saints
                 from
                 the
                 Christians
                 Answers
                 to
                 the
                 Heathens
                 .
                 The
                 worship
                 of
                 Spirits
                 and
                 Heroes
                 among
                 the
                 Heathens
                 ,
                 justifiable
                 on
                 the
                 same
                 grounds
                 that
                 Invocation
                 of
                 Saints
                 is
                 in
                 the
                 Church
                 of
                 Rome
                 .
                 Commemoration
                 of
                 the
                 Saints
                 without
                 Invocation
                 ,
                 in
                 S.
                 Austins
                 time
                 .
                 Invocation
                 of
                 Saints
                 as
                 practised
                 in
                 the
                 Church
                 of
                 Rome
                 ,
                 a
                 derogation
                 to
                 the
                 merits
                 of
                 Christ.
                 Of
                 the
                 worship
                 of
                 Images
                 and
                 the
                 near
                 approach
                 to
                 Pagan
                 Idolatry
                 therein
                 .
                 No
                 Vse
                 or
                 Veneration
                 of
                 Images
                 in
                 the
                 Primitive
                 Church
                 .
                 The
                 Church
                 of
                 Rome
                 justly
                 chargeable
                 with
                 the
                 abuses
                 committed
                 in
                 the
                 worship
                 of
                 Images
                 .
              
               
                 
                   Page
                   554.
                
                 
              
            
          
           
             
               
                 CHAP.
                 IV.
                 Of
                 the
                 possibility
                 of
                 Salvation
                 in
                 the
                 Roman
                 Church
                 .
              
               
                 Protestants
                 Concessions
                 ought
                 not
                 to
                 be
                 any
                 ground
                 to
                 prefer
                 the
                 Communion
                 of
                 the
                 Church
                 of
                 Rome
                 .
                 How
                 far
                 those
                 Concessions
                 extend
                 .
                 The
                 uncharitableness
                 of
                 Romanists
                 ,
                 if
                 they
                 yield
                 not
                 the
                 same
                 to
                 us
                 .
                 The
                 weakness
                 of
                 the
                 Arguments
                 to
                 prove
                 the
                 Roman
                 Church
                 the
                 safer
                 way
                 to
                 Salvation
                 on
                 Protestant
                 principles
                 .
                 The
                 dangerous
                 Doctrines
                 of
                 Romanists
                 about
                 the
                 easiness
                 of
                 salvation
                 ,
                 by
                 the
                 Sacrament
                 of
                 Pennance
                 .
                 The
                 case
                 parallel'd
                 between
                 the
                 Donatists
                 and
                 Romanists
                 ,
                 in
                 denying
                 salvation
                 to
                 all
                 but
                 themselves
                 ;
                 and
                 the
                 advantages
                 equal
                 from
                 their
                 adversaries
                 Concessions
                 .
                 The
                 advantage
                 of
                 the
                 Protestants
                 ,
                 if
                 that
                 be
                 the
                 safest
                 way
                 which
                 both
                 parties
                 are
                 agreed
                 in
                 ,
                 manifested
                 and
                 vindicated
                 in
                 several
                 particulars
                 .
                 The
                 Principle
                 it self
                 at
                 large
                 shewed
                 to
                 be
                 a
                 meer
                 contingent
                 Proposition
                 ,
                 and
                 such
                 as
                 may
                 lead
                 to
                 Heresie
                 and
                 Infidelity
                 .
                 The
                 case
                 of
                 the
                 Leaders
                 in
                 the
                 Roman
                 Church
                 ,
                 and
                 others
                 ,
                 distinguished
                 .
                 The
                 Errours
                 and
                 Superstitions
                 of
                 the
                 Roman
                 Church
                 ,
                 make
                 its
                 communion
                 very
                 dangerous
                 in
                 order
                 to
                 Salvation
                 .
              
               
                 
                   Page
                   611.
                
                 
              
            
          
           
             
               
                 CHAP.
                 V.
                 The
                 Safety
                 of
                 the
                 Protestant
                 Faith.
                 
              
               
                 The
                 sufficiency
                 of
                 the
                 Protestant
                 Faith
                 to
                 Salvation
                 ,
                 manifested
                 by
                 disproving
                 the
                 Cavils
                 against
                 it
                 .
                 C's
                 tedious
                 Rep●titions
                 passed
                 over
                 .
                 The
                 Argument
                 from
                 Possession
                 at
                 large
                 consider'd
                 .
                 No
                 Prescription
                 allowable
                 ,
                 where
                 the
                 Law
                 
                 hath
                 antecedently
                 determined
                 the
                 right
                 .
                 Of
                 the
                 Infallibility
                 of
                 Oral
                 Tradition
                 .
                 That
                 ,
                 contrary
                 to
                 the
                 received
                 Doctrine
                 of
                 the
                 Roman
                 Church
                 ;
                 and
                 in
                 it self
                 unreasonable
                 .
                 The
                 Grounds
                 of
                 it
                 examined
                 .
                 The
                 ridiculousness
                 of
                 the
                 Plea
                 of
                 bare
                 Possession
                 ,
                 discovered
                 .
                 General
                 Answers
                 returned
                 to
                 the
                 remaining
                 Chapters
                 ,
                 consisting
                 wholly
                 of
                 things
                 already
                 discussed
                 .
                 The
                 place
                 of
                 S.
                 Cyprian
                 to
                 Cornelius
                 particularly
                 vindicated
                 .
                 The
                 proof
                 of
                 Succession
                 of
                 Doctrine
                 lyes
                 on
                 the
                 Romanists
                 by
                 their
                 own
                 principles
                 .
              
               
                 
                   Page
                   625.
                
                 
              
            
          
           
             
               
                 CHAP.
                 VI.
                 The
                 Sense
                 of
                 the
                 Fathers
                 concerning
                 Purgatory
                 .
              
               
                 The
                 Advantage
                 which
                 comes
                 to
                 the
                 Church
                 of
                 Rome
                 ,
                 by
                 the
                 Doctrine
                 of
                 Purgatory
                 ,
                 thence
                 the
                 boldness
                 of
                 our
                 Adversaries
                 in
                 contending
                 for
                 it
                 .
                 The
                 Sense
                 of
                 the
                 Roman
                 Church
                 concerning
                 Purgatory
                 ,
                 explained
                 .
                 The
                 Controversie
                 between
                 the
                 Greek
                 and
                 Latin
                 Church
                 concerning
                 it
                 .
                 The
                 Difference
                 in
                 the
                 Church
                 of
                 Rome
                 about
                 Purgatory
                 .
                 Some
                 general
                 Considerations
                 about
                 the
                 Sense
                 of
                 the
                 Fathers
                 ,
                 as
                 to
                 its
                 being
                 an
                 Article
                 of
                 Faith.
                 The
                 Doubtfulness
                 and
                 Vncertainty
                 of
                 the
                 Fathers
                 Judgements
                 in
                 this
                 particular
                 ,
                 manifested
                 by
                 S.
                 Austin
                 the
                 first
                 who
                 seemed
                 to
                 assert
                 a
                 Purgation
                 before
                 the
                 day
                 of
                 Judgement
                 .
                 Prayer
                 for
                 the
                 Dead
                 used
                 in
                 the
                 Ancient
                 Church
                 ,
                 doth
                 not
                 inferr
                 Purgatory
                 .
                 The
                 Primate
                 of
                 Armagh
                 vindicated
                 from
                 our
                 Adversaries
                 Calumnies
                 .
                 The
                 general
                 Intention
                 of
                 the
                 Church
                 distinguished
                 from
                 the
                 private
                 Opinions
                 of
                 particular
                 persons
                 .
                 The
                 Prayers
                 of
                 the
                 Church
                 respected
                 the
                 day
                 of
                 Judgement
                 .
                 The
                 Testimonies
                 of
                 the
                 Fathers
                 in
                 behalf
                 of
                 Purgatory
                 ,
                 examined
                 ;
                 particularly
                 of
                 the
                 pretended
                 
                   Dionysius
                   ,
                   Tertullian
                
                 ,
                 S.
                 
                   Cyprian
                   ,
                   Origen
                
                 ,
                 S.
                 Ambrose
                 ,
                 S.
                 Hierom
                 ,
                 S.
                 
                   Basil
                   ,
                   Nazianzen
                   ,
                   Lactantius
                   ,
                   Hilary
                   ,
                   Gregory
                   Nyssen
                   ,
                   &c.
                   
                
                 And
                 not
                 one
                 of
                 them
                 asserts
                 the
                 Purgatory
                 of
                 the
                 Church
                 of
                 Rome
                 .
                 S.
                 Austin
                 doth
                 not
                 contradict
                 himself
                 about
                 it
                 .
                 The
                 Doctrine
                 of
                 Purgatory
                 no
                 elder
                 than
                 
                   Gregory
                   1.
                
                 and
                 built
                 on
                 Credulity
                 and
                 Superstition
                 .
                 The
                 Churches
                 Infallibility
                 made
                 at
                 last
                 the
                 Foundation
                 of
                 the
                 belief
                 of
                 Purgatory
                 .
                 The
                 Falsity
                 of
                 that
                 Principle
                 :
                 and
                 the
                 whole
                 concluded
                 .
              
               
                 
                   Page
                   636.
                
                 
              
            
          
        
      
       
         
           Errata
           sic
           corrige
           .
        
         
           PAge
           21
           l
           12
           for
           which
           r
           them
           p
           37
           marg
           .
           for
           
             Baron
             an
          
           .
           405.
           r
           447.
           p
           48
           l
           38
           for
           uniformally
           r
           uniformly
           p
           64
           l
           29
           for
           That
           r
           What.
           p
           68
           l
           1
           for
           Sceptiscism
           r
           Scepticism
           .
           p
           73
           l
           46
           for
           dissents
           r
           assents
           .
           p
           101
           l
           3
           between
           you
           and
           say
           insert
           to
           p
           103
           l
           14
           after
           men
           insert
           were
           .
           p
           116
           l
           34
           blot
           out
           not
           before
           
             a
             good
          
           .
           p
           125
           l
           37
           for
           Montallo
           r
           Montalto
           .
           p
           12●
           l
           16
           for
           Valentius
           r
           Valentia
           .
           p
           128
           l
           39
           r
           Infallibility
           .
           p
           159
           l
           26
           r
           Assistance
           .
           p
           178
           l
           14
           blot
           out
           b●t
           before
           
             probabl●
             false
          
           p
           184
           l
           penult
           .
           for
           it
           r
           Christ.
           p
           210
           l
           42
           before
           any
           insert
           for
           .
           p
           211
           l
           39
           for
           
             of
             the
          
           r
           
             of
             this
          
           .
           p
           215
           l
           8
           after
           Sixtine
           insert
           and.
           p
           218
           l
           30
           for
           it
           r
           them
           .
           p
           219
           marg
           .
           l
           penult
           .
           r
           vet●stiores
           .
           p
           230
           l
           15
           r
           generality
           .
           p
           235
           l
           43
           blot
           out
           but
           before
           setting
           .
           p
           243
           l
           21
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p
           263
           l
           25
           blot
           out
           where
           .
           l
           41
           blot
           out
           and
           p
           267
           l
           17
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p
           274
           l
           26
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           marg
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p
           297
           l
           21
           ,
           22
           r
           
             communication
             of
             peace
             ,
             title
             of
             Brotherhood
             ,
             and
             common
             mark
             of
             Hospitality
          
           p
           304
           marg
           .
           l
           10
           r
           Mastrucam
           p
           308
           l
           30
           for
           from
           r
           of
           .
           p
           312
           l
           5
           r
           Sardican
           .
           p
           315
           l
           38
           for
           contracts
           r
           contrasts
           .
           p
           326
           l
           46
           for
           interrupted
           r
           uninterrupted
           .
           p
           340
           l
           33
           for
           now
           r
           not
           .
           p
           344
           l
           34
           for
           reply
           r
           rely
           .
           l
           45
           r
           Ecclesiastical
           .
           p
           378
           l
           12
           r
           And
           in
           the
           first
           of
           
             her
             reign
          
           ,
           of
           ,
           &c.
           p
           389
           l
           47
           for
           Protestants
           r
           Patriarchs
           .
           p
           390
           l
           44
           for
           G●icenus
           r
           Cyzicenus
           .
           p
           403
           l
           12
           r
           Anulinus
           .
           p
           408
           l
           48
           before
           done
           blot
           out
           not
           .
           p
           416
           l
           44
           for
           context
           r
           contest
           .
           p
           422
           l
           4
           for
           satisfied
           r
           falsified
           .
           l
           38
           r
           Pelagius
           2
           and
           Gregory
           1.
           p
           433
           marg
           .
           l
           8
           for
           ●essime
           r
           piissime
           .
           p
           440
           l
           36
           for
           most
           r
           not
           .
           p
           442
           l
           8
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           p
           447
           l
           13
           r
           Alexandria
           .
           l
           24
           r
           elegantissimè
           .
           p
           448
           l
           19
           for
           him
           r
           them
           .
           p
           450
           l
           19
           r
           
             unless
             S.
          
           Peter
           had
           p
           469
           l
           35
           after
           which
           insert
           is
           .
           p
           470
           l
           6
           r
           Fundavit
           l
           50
           for
           first
           r
           fifth
           .
           p
           474
           l
           13
           r
           conclude
           .
           p
           477
           marg
           .
           r
           Cusanus
           .
           p
           495
           l
           16
           for
           conveying
           r
           convening
           p
           497
           l
           42
           for
           used
           r
           abused
           .
           p
           503
           l
           8
           for
           your
           r
           their
           .
           p
           506
           l
           30
           blot
           out
           are
           .
           p
           507
           l
           37
           for
           
             an
             easie
          
           r
           any
           .
           p
           509
           l
           33
           for
           it
           r
           out
           .
           p
           510
           l
           48
           for
           he
           r
           it
           .
           p
           540
           l
           30
           r
           denyes
           .
           l
           32
           before
           sh●ll
           insert
           there
           .
           l
           39
           after
           is
           r
           no.
           p
           550
           l
           29
           r
           Spirit
           .
           l
           43
           for
           and
           r
           yet
           .
           p
           551
           l
           19
           for
           he
           r
           they
           .
           l
           35
           place
           the
           comma
           after
           then
           .
           l
           43
           after
           know
           insert
           not
           .
           p
           5●6
           l
           25
           for
           yet
           r
           that
           .
           p
           561
           l
           43
           for
           
             w●ll
             as
          
           r
           that
           .
           p
           571
           marg
           .
           l
           ult
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p
           574
           l
           48
           for
           m●ke
           r
           made
           .
           l
           50
           for
           co●pus
           r
           corporis
           p
           582
           l
           29
           r
           indispens●ble
           .
           p
           589
           l
           15
           r
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           p
           595
           l
           4
           r
           defensi●le
           .
           l
           5
           r
           Invocation
           .
           p
           597
           l
           19
           blot
           out
           
             or
             no
             ▪
          
           p
           598
           l
           5
           for
           appropriation
           r
           approbation
           p
           622
           l
           32
           for
           it
           r
           is
           .
        
      
    
     
       
         
         
           PART
           I.
           Of
           the
           Grounds
           of
           Faith.
           
        
         
           
             CHAP.
             I.
             The
             Occasion
             of
             the
             Conference
             ,
             and
             Defence
             of
             the
             Greek
             Church
             .
          
           
             
               
                 T.
                 Cs.
              
               Title
               examined
               and
               retorted
               .
               The
               Labyrinth
               found
               in
               his
               Book
               and
               Doctrine
               .
               The
               occasion
               of
               the
               Conference
               about
               the
               Churches
               infallibility
               .
               The
               rise
               of
               the
               dispute
               about
               the
               Greek
               Church
               ,
               and
               the
               consequences
               from
               it
               .
               The
               charge
               of
               Heresie
               against
               the
               Greek
               Church
               examined
               ,
               and
               she
               found
               ,
               Not-guilty
               ,
               by
               the
               concurrent
               testimony
               of
               Fathers
               ,
               General
               Councils
               ,
               and
               Popes
               .
               Of
               the
               Council
               of
               Florence
               and
               the
               proceedings
               there
               ;
               That
               Council
               neither
               General
               nor
               Free.
               The
               distinction
               of
               Ancient
               and
               Modern
               Greeks
               disproved
               .
               The
               debate
               of
               the
               Filioque
               being
               inserted
               into
               the
               Creed
               .
               The
               time
               when
               and
               the
               right
               by
               which
               it
               was
               done
               ,
               discussed
               .
               The
               rise
               of
               the
               Schism
               between
               the
               Eastern
               and
               Western
               Churches
               ,
               mainly
               occasioned
               by
               the
               Church
               of
               Rome
               .
            
          
           
             THat
             which
             is
             the
             common
             subtilty
             of
             Male-factors
             ,
             
             to
             derive
             ,
             if
             possible
             ,
             the
             imputation
             of
             that
             fault
             on
             the
             persons
             of
             their
             Accusers
             ,
             which
             they
             are
             most
             lyable
             to
             be
             charged
             with
             themselves
             ,
             is
             the
             great
             Artifice
             made
             use
             of
             by
             you
             in
             the
             Title
             and
             Designe
             of
             your
             Book
             .
             For
             there
             being
             nothing
             which
             your
             Party
             is
             more
             justly
             accused
             for
             ,
             than
             involving
             and
             perplexing
             the
             grounds
             of
             Christian
             Faith
             under
             a
             pretext
             of
             Infallibility
             in
             your
             Church
             ,
             you
             thought
             you
             could
             not
             better
             avoid
             the
             odium
             of
             it
             ,
             then
             by
             a
             confident
             recrimination
             :
             And
             from
             hence
             it
             is
             that
             you
             call
             his
             Lordships
             Book
             a
             Labyrinth
             ,
             and
             pretend
             to
             discover
             his
             
               abstruse
               turnings
               ,
               ambiguous
               windings
            
             ,
             and
             
               intricate
               Meanders
            
             ,
             as
             you
             are
             pleased
             to
             stile
             them
             .
             But
             those
             who
             will
             take
             the
             pains
             to
             search
             your
             Book
             for
             the
             discoveries
             made
             in
             it
             ,
             will
             find
             themselves
             little
             satisfied
             but
             only
             in
             these
             ,
             that
             no
             cause
             can
             be
             so
             bad
             ,
             but
             interessed
             persons
             will
             plead
             for
             it
             ;
             and
             no
             writing
             so
             clear
             and
             exact
             ,
             but
             a
             perplexed
             mind
             will
             imagine
             nothing
             but
             Meanders
             in
             it
             .
             And
             if
             dark
             passages
             and
             intricate
             windings
             ,
             if
             obscure
             sense
             and
             perplexed
             consequences
             ,
             if
             uncertain
             wandrings
             and
             frequent
             self-contradictions
             may
             make
             a
             writing
             be
             call'd
             a
             Labyrinth
             ,
             I
             know
             no
             Modern
             Artist
             who
             comes
             so
             near
             the
             skill
             of
             the
             
               Cretan
               Artificer
            
             as
             your self
             .
             Neither
             is
             this
             meerly
             your
             own
             fault
             ;
             but
             ,
             the
             nature
             of
             the
             cause
             whose
             defence
             you
             have
             
             espoused
             ,
             is
             such
             ,
             as
             will
             not
             admit
             of
             being
             handled
             in
             any
             other
             manner
             .
             For
             you
             might
             assoon
             hope
             to
             perswade
             a
             Traveller
             that
             his
             nearest
             and
             safest
             way
             was
             through
             such
             a
             Labyrinth
             as
             that
             of
             Creet
             ,
             as
             convince
             us
             that
             the
             best
             and
             surest
             Resolution
             of
             our
             Faith
             is
             into
             your
             
               Churches
               Infallibility
            
             .
             And
             while
             you
             give
             out
             ,
             that
             all
             other
             grounds
             of
             
               Christian
               Faith
            
             are
             uncertain
             ,
             and
             yet
             are
             put
             to
             such
             miserable
             shifts
             in
             defence
             of
             your
             own
             ,
             instead
             of
             establishing
             the
             Faith
             of
             Christians
             ,
             you
             expose
             Christianity
             it self
             to
             the
             scorn
             and
             contempt
             of
             Atheists
             ;
             who
             need
             nothing
             more
             to
             confirm
             them
             in
             their
             Infidelity
             ,
             then
             such
             a
             senseless
             and
             unreasonable
             way
             of
             proceeding
             as
             you
             make
             use
             of
             ,
             for
             laying
             the
             Foundations
             of
             
               Christian
               Faith.
            
             Your
             great
             Principle
             being
             ,
             that
             no
             Faith
             can
             be
             Divine
             ,
             but
             what
             is
             Infallible
             ;
             and
             none
             Infallible
             ,
             but
             what
             is
             built
             on
             a
             Divine
             and
             Infallible
             Testimony
             ;
             and
             that
             this
             Testimony
             is
             only
             that
             of
             the
             present
             Catholick
             Church
             ;
             and
             that
             Church
             none
             but
             yours
             :
             and
             yet
             after
             all
             this
             you
             dare
             not
             say
             the
             Testimony
             of
             your
             Church
             is
             Divine
             ,
             but
             only
             
               in
               a
               sort
            
             and
             
               after
               a
               manner
            
             .
             You
             pretend
             that
             our
             Faith
             is
             vain
             and
             uncertain
             ,
             because
             built
             only
             on
             Moral
             certainty
             and
             Rational
             evidence
             ;
             and
             yet
             you
             have
             no
             other
             proof
             for
             your
             Churches
             Infallibility
             ,
             but
             the
             motives
             of
             credibility
             .
             You
             offer
             to
             prove
             the
             Churches
             Infallibility
             independently
             on
             Scripture
             ;
             and
             yet
             challenge
             no
             other
             Infallibility
             but
             what
             comes
             by
             the
             promise
             and
             assistance
             of
             the
             
               Holy
               Ghost
            
             ,
             which
             depends
             wholly
             on
             the
             Truth
             of
             the
             Scripture
             .
             You
             seek
             to
             disparage
             Scripture
             on
             purpose
             to
             advance
             your
             
               Churches
               Authority
            
             ,
             and
             yet
             bring
             your
             greatest
             evidences
             of
             the
             
               Churches
               Authority
            
             from
             it
             .
             By
             which
             Authority
             of
             the
             Church
             you
             often
             tell
             us
             that
             
               Christian
               Religion
            
             can
             only
             be
             proved
             to
             be
             Infallibly
             true
             ,
             when
             if
             but
             one
             errour
             be
             found
             in
             your
             Church
             ,
             her
             Infallible
             Testimony
             is
             gone
             ,
             and
             what
             becomes
             then
             of
             
               Christian
               Religion
            
             ?
             And
             all
             this
             is
             managed
             with
             a
             peculiar
             regard
             to
             the
             Interest
             of
             
               your
               Church
            
             ,
             as
             the
             only
             
               Catholick
               Church
            
             ,
             which
             you
             can
             never
             attempt
             to
             prove
             but
             upon
             supposition
             of
             the
             Truth
             of
             Christianity
             ,
             the
             belief
             of
             which
             yet
             you
             say
             depends
             upon
             your
             Churches
             being
             the
             True
             and
             
               Catholick
               Church
            
             .
             These
             ,
             and
             many
             other
             such
             as
             these
             ,
             will
             be
             found
             the
             rare
             and
             coherent
             Principles
             of
             your
             Faith
             and
             Doctrine
             ,
             which
             I
             have
             here
             only
             given
             this
             taste
             of
             ,
             that
             the
             Reader
             may
             see
             with
             what
             honour
             to
             your self
             and
             advantage
             to
             your
             Cause
             ,
             you
             have
             bestowed
             the
             Title
             of
             Labyrinth
             on
             his
             
               Lordships
               Book
            
             .
          
           
             But
             yet
             you
             might
             be
             pardonable
             ,
             if
             rather
             through
             the
             weakness
             of
             your
             Cause
             than
             your
             ill
             management
             of
             it
             ,
             you
             had
             brought
             us
             into
             these
             amazing
             Labyrinths
             ;
             if
             you
             had
             left
             us
             any
             thing
             whereby
             we
             might
             hope
             to
             be
             safely
             directed
             in
             our
             passage
             through
             them
             :
             Whereas
             you
             not
             only
             endeavour
             to
             put
             men
             out
             of
             the
             True
             way
             ,
             but
             use
             your
             greatest
             industry
             to
             keep
             them
             from
             a
             possibility
             of
             returning
             into
             it
             :
             by
             not
             only
             suggesting
             false
             Principles
             to
             them
             ,
             but
             decrying
             the
             use
             of
             those
             things
             which
             should
             discover
             their
             falsity
             .
             For
             although
             the
             judgement
             of
             sense
             were
             that
             which
             the
             Apostles
             did
             appeal
             to
             
               (
               that
               which
               we
               have
               seen
               and
               heard
               —
               declare
               we
               unto
               you
               )
            
             ;
             
             although
             that
             were
             the
             greatest
             and
             surest
             evidence
             to
             them
             of
             the
             Resurrection
             of
             Christ
             ;
             although
             Christ
             himself
             
               condemned
               them
               for
               their
               unbelief
               and
               hardness
               of
               heart
               ,
            
             
             
               because
               they
               believed
               not
               them
               which
               had
               seen
               him
               after
               he
               was
               risen
            
             ;
             yet
             according
             to
             your
             Principles
             men
             must
             have
             a
             care
             of
             relying
             on
             the
             judgement
             of
             sense
             in
             matters
             of
             Faith
             ,
             lest
             perchance
             they
             should
             not
             believe
             that
             great
             Affront
             to
             humane
             Nature
             ,
             the
             Doctrine
             of
             Transubstantiation
             .
             Neither
             are
             men
             
             only
             deprived
             of
             the
             judgement
             of
             sense
             ,
             but
             of
             the
             concurrent
             use
             of
             Scripture
             and
             Reason
             ;
             for
             these
             are
             pretended
             to
             be
             uncertain
             ,
             fallible
             ,
             nay
             ,
             dangerous
             without
             the
             Churches
             Infallibility
             :
             So
             that
             the
             short
             of
             your
             grounds
             of
             establishing
             Faith
             ,
             is
             ,
             If
             we
             will
             find
             our
             way
             ,
             we
             must
             renounce
             the
             judgement
             of
             sense
             and
             reason
             ,
             submit
             our selves
             and
             Scripture
             to
             an
             
               Infallible
               Guide
            
             ,
             and
             then
             you
             tell
             us
             we
             cannot
             miss
             of
             our
             way
             ;
             when
             it
             is
             impossible
             for
             us
             to
             know
             our
             Guide
             ,
             without
             the
             use
             of
             those
             things
             which
             we
             are
             bid
             to
             renounce
             .
             These
             things
             laid
             together
             make
             us
             admire
             more
             at
             your
             confidence
             than
             invention
             in
             making
             the
             current
             title
             of
             your
             Book
             to
             be
             
               Dr.
               Lawd's
               Labyrinth
            
             ,
             in
             which
             it
             is
             hard
             to
             say
             ,
             whether
             your
             immodesty
             or
             blindness
             be
             the
             greater
             .
          
           
             But
             as
             though
             you
             were
             the
             only
             Heroes
             for
             asserting
             the
             
               Christian
               Cause
            
             ,
             and
             all
             others
             but
             more
             
               subtle
               betrayers
            
             of
             it
             ,
             
             you
             begin
             your
             Book
             with
             a
             most
             ingenious
             comparison
             
               of
               the
               learned
               labours
               of
               those
               of
               your
               Church
               to
               the
               stately
               Temple
               of
            
             Solomon
             ;
             
               and
               the
               artificial
               but
               pestiferous
               works
               of
               all
               Heretical
               Authors
            
             (
             i.
             e.
             all
             but
             your selves
             )
             
               to
               Labyrinths
               and
               intricate
               Dungeons
            
             .
             In
             which
             only
             your
             discretion
             is
             to
             be
             commended
             ,
             
             in
             placing
             this
             at
             the
             entrance
             of
             your
             Book
             ;
             for
             whosoever
             looks
             but
             further
             into
             it
             ,
             and
             compares
             it
             with
             that
             you
             pretend
             to
             answer
             ,
             will
             not
             condemn
             the
             choice
             of
             your
             Similitudes
             ,
             but
             your
             forgetfulness
             in
             misapplying
             them
             .
             But
             it
             matters
             not
             what
             titles
             you
             give
             to
             the
             books
             of
             our
             Authors
             ,
             unless
             you
             were
             better
             able
             to
             confute
             them
             :
             and
             if
             no
             other
             book
             of
             any
             late
             Protestant
             Writer
             hath
             been
             any
             more
             discovered
             to
             be
             
               of
               this
               intangling
               nature
            
             ,
             than
             this
             of
             his
             Lordship
             (
             whom
             you
             call
             
               our
               grand
               Author
            
             )
             is
             by
             you
             ,
             you
             may
             very
             justly
             say
             of
             them
             as
             you
             do
             in
             the
             next
             words
             ,
             
               they
               are
               very
               liable
               to
               the
               same
               Reproach
            
             :
             
             In
             which
             we
             commend
             your
             ingenuity
             ,
             that
             when
             you
             had
             so
             lately
             disparaged
             our
             Authors
             and
             Writings
             ,
             you
             so
             suddenly
             wipe
             off
             those
             Aspersions
             again
             by
             giving
             them
             the
             deserved
             name
             of
             Reproaches
             .
             When
             you
             say
             his
             Lordships
             Book
             
               is
               most
               artificially
               composed
            
             ,
             we
             have
             reason
             to
             believe
             so
             fair
             a
             Testimony
             from
             a
             professed
             Adversary
             ;
             but
             when
             notwithstanding
             this
             you
             call
             it
             a
             Labyrinth
             ,
             we
             can
             interpret
             it
             only
             as
             a
             fair
             plea
             for
             your
             not
             being
             able
             to
             answer
             it
             .
             And
             who
             can
             blame
             you
             for
             calling
             that
             a
             Labyrinth
             in
             which
             you
             have
             so
             miserably
             lost
             your self
             ?
             but
             ,
             in
             pity
             to
             you
             ,
             and
             justice
             to
             the
             cause
             I
             have
             undertaken
             ,
             I
             shall
             endeavour
             with
             all
             kindness
             and
             fairness
             to
             reduce
             you
             out
             of
             your
             strange
             entanglements
             into
             the
             plain
             and
             easie
             paths
             of
             Truth
             ;
             which
             I
             doubt
             not
             to
             effect
             by
             your
             own
             Clew
             
               of
               Scripture
               and
               Tradition
            
             ,
             by
             which
             you
             may
             soon
             discover
             what
             a
             Labyrinth
             you
             were
             in
             your self
             ,
             when
             you
             had
             thought
             to
             have
             made
             
               directive
               Marks
            
             (
             as
             you
             call
             them
             )
             for
             others
             to
             avoid
             it
             .
          
           
             To
             omit
             therefore
             any
             further
             preface
             ,
             
             I
             shall
             wait
             upon
             you
             to
             particulars
             ;
             the
             first
             of
             which
             is
             ,
             
               the
               Occasion
               of
               the
               Conference
            
             ,
             
             which
             (
             you
             say
             )
             
               was
               for
               the
               satisfaction
               of
               an
               honourable
               Lady
               ,
               who
               having
               heard
               it
               granted
               in
               a
               former
               Conference
               ,
               that
               there
               must
               be
               a
               continual
               visible
               company
               ever
               since
               Christ
               teaching
               unchanged
               doctrine
               ,
               in
               all
               points
               necessary
               to
               salvation
               ;
               and
               finding
            
             (
             it
             seems
             )
             
               in
               her
               own
               reason
               that
               such
               a
               company
               or
               Church
               must
               not
               be
               fallible
               in
               its
               teaching
               ,
               was
               in
               quest
               of
               a
               Continual
               ,
               Visible
               ,
               Infallible
               Church
               ,
               as
               not
               thinking
               it
               fit
               for
               unlearned
               persons
               to
               judge
               of
               particular
               doctrinals
               ,
               but
               to
               depend
               on
               the
               judgement
               of
               the
               true
               Church
               .
            
             The
             Question
             then
             was
             not
             concerning
             a
             Continual
             and
             
               Visible
               Church
            
             ,
             which
             you
             acknowledge
             was
             granted
             ,
             but
             concerning
             such
             a
             Church
             as
             must
             be
             infallible
             in
             all
             she
             teaches
             ,
             (
             and
             ,
             if
             she
             be
             infallible
             ,
             according
             to
             your
             doctrine
             
             of
             Fundamentals
             ,
             whatever
             she
             teaches
             is
             necessary
             to
             salvation
             )
             which
             that
             Lady
             thought
             necessary
             to
             be
             first
             determined
             ,
             because
             ,
             saith
             
               Mr.
               Fisher
               ,
               It
               was
               not
               for
               her
               ,
               or
               any
               other
               unlearned
               persons
               ,
               to
               take
               upon
               them
               to
               judge
               of
               particulars
               ,
               without
               depending
               upon
               the
               judgement
               of
               the
               true
               Church
            
             ;
             which
             seeming
             to
             allow
             of
             some
             use
             of
             our
             own
             judgement
             ,
             supposing
             the
             Churches
             Authority
             ,
             you
             pervert
             into
             these
             words
             ,
             
               Not
               thinking
               it
               fit
               to
               judge
               ,
               &c.
               but
               to
               depend
               ,
               &c.
               
            
             But
             let
             them
             be
             as
             they
             will
             ,
             unless
             you
             gave
             greater
             reason
             for
             them
             ,
             it
             is
             not
             material
             which
             way
             they
             pass
             .
             For
             his
             Lordship
             had
             returned
             a
             sufficient
             Answer
             to
             that
             pretence
             (
             which
             you
             are
             content
             to
             take
             no
             notice
             of
             )
             in
             saying
             
               That
               it
               is
               very
               fit
               the
               people
               should
               look
               to
               the
               judgement
               of
               the
               Church
               before
               they
               be
               too
               busie
               with
               particulars
               .
            
             
             
               But
               yet
               neither
               Scripture
               ,
               nor
               any
               good
               Authority
               denyes
               them
               some
               moderate
               use
               of
               their
               own
               understanding
               and
               judgement
               ,
               especially
               in
               things
               familiar
               and
               evident
               ,
               which
               even
               ordinary
               capacities
               may
               as
               easily
               understand
               as
               read
               .
               And
               therefore
               some
               particulars
               a
               Christian
               may
               judge
               without
               depending
               .
            
             To
             which
             you
             ,
             having
             nothing
             to
             say
             ,
             run
             post
             to
             the
             business
             of
             Infallibility
             :
             for
             when
             it
             was
             said
             ,
             
               The
               Lady
               desired
               to
               rely
               on
               an
               Infallible
               Church
               ,
               therein
               ,
            
             his
             Lordship
             says
             ,
             
               neither
               the
               Jesuite
               nor
               the
               Lady
               her self
               spake
               very
               advisedly
               :
            
             
             
               For
               an
               Infallible
               Church
               denotes
               a
               particular
               Church
               ,
               in
               that
               it
               is
               set
               in
               opposition
               to
               some
               other
               particular
               Church
               that
               is
               not
               infallible
               .
            
             Here
             now
             you
             begin
             your
             discoveries
             :
             for
             you
             tell
             us
             ,
             
               he
               makes
               this
               his
               first
               crook
               in
               his
               projected
               Labyrinth
               ;
               which
               is
               apparent
               to
               any
               man
               that
               has
               eyes
               ,
               even
               without
               the
               help
               of
               a
               Perspective
               .
            
             As
             seldome
             as
             Perspectives
             are
             used
             to
             discern
             the
             turns
             of
             Labyrinths
             ,
             nothing
             is
             so
             apparent
             ,
             as
             that
             your
             eyes
             or
             your
             judgement
             were
             not
             very
             good
             when
             you
             used
             this
             expression
             .
             For
             I
             pray
             ,
             what
             crook
             or
             turn
             is
             there
             in
             that
             ,
             when
             a
             Lady
             demanded
             an
             
               Infallible
               Church
            
             to
             her
             guide
             ,
             to
             say
             ,
             that
             by
             that
             question
             she
             supposeth
             
               some
               particular
               Church
            
             as
             distinct
             from
             ,
             and
             opposite
             to
             others
             ,
             to
             be
             infallible
             .
             No
             ,
             say
             you
             ,
             
               she
               sought
               not
               any
               one
               particular
               Church
               infallible
               ,
               in
               opposition
               to
               another
               Church
               not
               infallible
               ;
               but
               some
               Church
               ,
               such
               as
               might
               without
               danger
               of
               errour
               direct
               her
               in
               all
               doctrinal
               points
               of
               Faith.
            
             Rarely
             well
             distinguish'd
             !
             Not
             any
             particular
             Church
             ,
             but
             some
             particular
             Church
             .
             For
             if
             she
             enquired
             after
             
               some
               Church
               ,
               which
               ,
               without
               danger
               of
               errour
               ,
               might
               direct
               her
               in
               all
               doctrinal
               points
               of
               Faith
               ,
            
             doth
             she
             not
             thereby
             imply
             ,
             that
             some
             other
             Church
             might
             bring
             her
             into
             danger
             of
             errour
             under
             pretence
             of
             directing
             her
             in
             matters
             of
             Faith
             ?
             and
             if
             this
             be
             
               some
               particular
               fallible
               Church
            
             ,
             the
             other
             must
             be
             
               some
               particular
               infallible
               Church
            
             ?
             And
             is
             it
             possible
             to
             conceive
             some
             Church
             that
             may
             erre
             in
             directing
             ,
             and
             some
             other
             that
             may
             not
             erre
             ,
             without
             some
             particular
             Church
             being
             taken
             in
             opposition
             to
             some
             other
             Church
             ?
             But
             you
             would
             fain
             perswade
             us
             that
             the
             force
             of
             his
             Lordships
             Argument
             rests
             wholly
             
               upon
               the
               importance
               of
               the
               particle
            
             a
             or
             an
             ,
             
               which
               cannot
               be
               applyed
               but
               to
               particulars
               ,
            
             which
             you
             very
             learnedly
             disprove
             :
             whereas
             the
             main
             strength
             of
             what
             his
             Lordship
             says
             ,
             depends
             upon
             the
             nature
             of
             the
             question
             ,
             and
             the
             manner
             of
             proposing
             it
             .
             For
             the
             Lady
             enquiring
             after
             such
             a
             Church
             whose
             judgement
             she
             might
             relye
             on
             as
             to
             the
             matters
             in
             dispute
             in
             the
             Christian
             world
             ,
             must
             mean
             such
             a
             Church
             whose
             communion
             must
             be
             known
             as
             distinct
             from
             other
             Churches
             which
             are
             
               not
               infallible
            
             ;
             for
             otherwise
             she
             might
             be
             deceived
             still
             .
             And
             if
             you
             give
             a
             pertinent
             answer
             to
             her
             question
             ,
             you
             must
             shew
             her
             some
             such
             Church
             as
             an
             
               Infallible
               Guide
            
             ,
             which
             can
             be
             no
             other
             in
             this
             case
             ,
             but
             some
             particular
             Church
             considered
             as
             distinct
             from
             others
             .
             For
             a
             general
             answer
             concerning
             the
             Infallibility
             of
             the
             
               Catholick
               
               Church
            
             ,
             without
             shewing
             how
             the
             Infallible
             judgement
             of
             that
             Church
             may
             be
             known
             ,
             can
             by
             no
             means
             reach
             the
             case
             in
             hand
             :
             which
             doth
             not
             meerly
             respect
             an
             Infallibility
             in
             the
             subject
             ,
             but
             such
             an
             infallibility
             as
             may
             be
             a
             
               sufficient
               guide
               in
               all
               doctrinal
               points
               of
               Faith.
            
             When
             you
             say
             therefore
             ,
             
               she
               meant
               no
               other
               then
               the
               Vniversal
               visible
               Church
               of
               Christ
               ,
            
             
             you
             must
             tell
             us
             how
             the
             
               Vniversal
               visible
               Church
            
             can
             become
             such
             an
             
               Infallible
               guide
            
             in
             the
             matters
             in
             Controversie
             between
             those
             Churches
             ,
             which
             yet
             are
             members
             of
             that
             
               Vniversal
               visible
               Church
            
             .
             For
             the
             notion
             of
             the
             
               Vniversal
               Church
            
             not
             being
             in
             its
             nature
             confined
             to
             any
             one
             of
             these
             parties
             ,
             but
             all
             of
             them
             concurring
             to
             the
             making
             of
             it
             up
             ,
             can
             no
             more
             be
             an
             
               Infallible
               guide
            
             in
             the
             
               matters
               in
               difference
            
             ,
             then
             the
             common
             notion
             of
             Animal
             can
             direct
             us
             in
             judging
             what
             Beings
             are
             sensitive
             and
             what
             rational
             .
             Therefore
             though
             you
             would
             fain
             deceive
             the
             world
             under
             a
             pretence
             of
             the
             
               Catholick
               Church
            
             ,
             yet
             nothing
             can
             be
             more
             evident
             ,
             then
             that
             in
             the
             question
             what
             Church
             must
             be
             a
             
               guide
               in
               Doctrinal
               points
               of
               Faith
               ,
            
             it
             must
             be
             understood
             of
             some
             Church
             as
             distinct
             from
             other
             Churches
             which
             ought
             not
             to
             be
             relyed
             on
             as
             infallible
             guides
             .
             But
             the
             subtilty
             of
             this
             is
             ,
             that
             when
             you
             challenge
             Infallibility
             to
             your
             Church
             ,
             we
             should
             not
             apprehend
             her
             as
             a
             
               particular
               Church
            
             ,
             but
             as
             the
             
               true
               Catholick
               Church
            
             ,
             which
             is
             a
             thing
             so
             every
             way
             absurd
             and
             unreasonable
             ,
             that
             you
             had
             need
             use
             the
             greatest
             Artifice's
             to
             disguise
             it
             ,
             which
             yet
             can
             deceive
             none
             but
             such
             as
             are
             resolved
             to
             be
             deceived
             by
             them
             .
             For
             any
             one
             
               who
               had
               his
               eyes
               in
               his
               head
               might
               discern
               without
               a
               Perspective
               ,
            
             as
             you
             speak
             ,
             that
             Churches
             of
             several
             and
             distinct
             Communions
             from
             each
             other
             were
             placed
             in
             competition
             for
             Infallibility
             :
             For
             Mr.
             Fisher's
             next
             words
             are
             .
             The
             Question
             was
             ,
             
               Which
               was
               that
               Church
            
             ?
             Do
             you
             think
             he
             means
             ,
             Which
             was
             that
             
               Vniversal
               visible
               Church
            
             ?
             Certainly
             not
             :
             for
             the
             nature
             of
             the
             Question
             supposes
             several
             Churches
             :
             now
             I
             think
             you
             do
             not
             believe
             ,
             there
             are
             several
             
               Vniversal
               visible
               Churches
            
             .
             And
             it
             immediately
             follows
             ,
             
               A
               Friend
               of
               the
               Ladies
               would
               needs
               defend
               that
               not
               only
               the
               Roman
               ,
               but
               the
               Greek
               Church
               was
               right
            
             ;
             to
             which
             Mr.
             Fisher
             answers
             ,
             
               That
               the
               Greek
               Church
               had
               erred
               in
               matter
               of
               doctrine
               .
            
             Can
             any
             thing
             be
             more
             plain
             then
             that
             this
             Question
             doth
             relate
             to
             Churches
             considered
             severally
             and
             as
             under
             distinct
             Communions
             and
             Denominations
             .
             And
             therefore
             notwithstanding
             your
             pittiful
             pretences
             to
             the
             contrary
             ,
             this
             Question
             can
             be
             no
             otherwise
             understood
             then
             ,
             as
             his
             Lordship
             said
             ,
             
               of
               some
               particular
               Infallible
               Church
               ,
               in
               opposition
               to
               some
               other
               particular
               Church
               which
               is
               not
               Infallible
               .
            
             And
             if
             you
             judge
             this
             
               an
               affected
               mistake
            
             as
             you
             call
             it
             ,
             
               your
               discerning
               faculty
            
             will
             be
             as
             lyable
             to
             Question
             as
             your
             Churches
             Infallibility
             .
          
           
             That
             you
             might
             seem
             to
             avoid
             the
             better
             the
             force
             of
             his
             Lordships
             following
             discourse
             against
             Bellarmine
             about
             the
             Infallibility
             of
             the
             particular
             Church
             of
             Rome
             ;
             you
             first
             tell
             us
             ,
             
             
               That
               it
               is
               sufficient
               for
               a
               Catholick
               to
               believe
               that
               there
               is
               an
               Infallibility
               in
               the
               Church
               ,
               without
               further
               obligation
               to
               examine
               whether
               the
               particular
               Church
               of
               Rome
               be
               infallible
               or
               no.
            
             Which
             is
             an
             egregious
             piece
             of
             Sophistry
             .
             For
             ,
             put
             case
             a
             man
             believes
             the
             
               Catholick
               Church
            
             of
             
               all
               Ages
            
             Infallible
             ,
             but
             not
             of
             
               any
               one
               particular
               Age
            
             since
             the
             Apostles
             times
             ;
             suppose
             a
             man
             believe
             the
             
               Catholick
               Church
            
             of
             the
             
               present
               Age
            
             Infallible
             ,
             but
             not
             of
             
               any
               one
               particular
               Communion
            
             but
             as
             it
             takes
             in
             those
             common
             truths
             wherein
             they
             are
             all
             agreed
             ;
             will
             you
             say
             this
             is
             sufficient
             for
             a
             Catholick
             to
             believe
             without
             obligation
             to
             examine
             further
             ?
             If
             you
             will
             ,
             speak
             it
             out
             ,
             and
             ,
             I
             dare
             say
             ,
             you
             shall
             not
             have
             much
             thanks
             at
             Rome
             when
             you
             have
             done
             it
             .
             But
             the
             mysterie
             is
             ,
             If
             a
             man
             believes
             the
             
             
               Roman
               Church
            
             only
             ,
             to
             be
             the
             
               Catholick
               Church
            
             ,
             it
             is
             no
             matter
             whether
             he
             enquires
             whether
             the
             
               Catholick
               Church
            
             be
             only
             at
             Rome
             or
             no.
             It
             is
             not
             the
             place
             ,
             but
             the
             communion
             of
             the
             
               Roman
               Church
            
             which
             is
             now
             enquired
             after
             in
             the
             question
             of
             Infallibility
             ;
             although
             I
             cannot
             see
             but
             those
             places
             out
             of
             the
             Fathers
             which
             are
             produced
             to
             prove
             the
             
               Roman
               Church
            
             Infallible
             ,
             will
             hold
             for
             the
             continuance
             of
             that
             Infallibility
             in
             that
             particular
             place
             of
             Rome
             .
             For
             St.
             Cyprian
             saith
             expresly
             of
             the
             Romans
             ,
             
             
               that
               they
               are
               such
               to
               whom
               Perfidia
            
             (
             what
             ever
             be
             meant
             by
             it
             )
             
               cannot
               have
               access
            
             .
             St.
             Jerome
             saith
             ,
             
               The
               Roman
               Faith
               admits
               no
               deceits
               into
               it
               .
               Gregory
               Nazianzene
               ,
            
             that
             
               Rome
               retains
               the
               ancient
               Faith.
            
             Not
             that
             I
             think
             any
             of
             these
             places
             do
             in
             the
             least
             import
             the
             Infallibility
             of
             the
             
               Roman
               Church
            
             (
             as
             will
             be
             shewed
             in
             its
             proper
             place
             )
             but
             that
             ,
             on
             supposition
             that
             Infallibility
             were
             implyed
             in
             them
             ,
             they
             would
             hold
             for
             the
             Infallibility
             of
             the
             particular
             
               Roman
               Church
            
             .
             And
             therefore
             Bellarmin
             understood
             what
             he
             did
             when
             he
             produced
             these
             places
             to
             that
             purpose
             ,
             especially
             the
             
               Apostolical
               See
            
             remaining
             at
             Rome
             ,
             as
             he
             supposeth
             himself
             in
             this
             part
             of
             the
             Question
             which
             he
             there
             discusseth
             .
             Either
             therefore
             you
             must
             assert
             that
             which
             his
             Lordship
             learnedly
             proves
             ,
             
             viz.
             That
             no
             such
             thing
             as
             Infallibility
             is
             intended
             by
             any
             of
             these
             Citations
             ,
             or
             else
             that
             it
             must
             extend
             to
             the
             particular
             
               Roman
               Church
            
             .
             And
             when
             you
             deny
             this
             
               to
               be
               an
               Article
               of
               Faith
               among
               Catholicks
               ,
               that
               the
               particular
               Roman
               Church
            
             (
             the
             Apostolical
             See
             remaining
             there
             )
             
               is
               Infallible
            
             ,
             prove
             at
             your
             leasure
             from
             any
             of
             these
             Citations
             that
             the
             Church
             within
             the
             
               Roman
               Communion
            
             is
             Infallible
             and
             not
             the
             particular
             
               Roman
               Church
            
             .
             And
             from
             what
             hath
             been
             hitherto
             said
             ,
             I
             am
             so
             far
             from
             suspecting
             
               his
               Lordships
               candor
            
             ,
             as
             you
             do
             ,
             that
             I
             much
             rather
             suspect
             your
             judgement
             ,
             and
             that
             you
             are
             not
             much
             used
             to
             attend
             to
             the
             Consequences
             of
             things
             ,
             or
             else
             you
             would
             not
             have
             deserted
             Bellarmin
             in
             defence
             of
             so
             necessary
             and
             pertinent
             a
             point
             as
             the
             Infallibility
             of
             the
             particular
             Church
             of
             Rome
             .
          
           
             Secondly
             ,
             You
             answer
             to
             his
             Lordships
             Discourse
             concerning
             Bellarmin's
             Authorities
             ,
             
             
               That
               you
               cannot
               hold
               your self
               obliged
               to
               take
               notice
               of
               his
               pretended
               Solutions
               ,
               till
               you
               find
               them
               brought
               to
               evacuate
               the
               Infallibility
               of
               the
               Catholick
               or
               the
               Roman
               Church
               in
               its
               full
               latitude
               ,
               as
               Catholicks
               ever
               mean
               it
               ,
               save
               when
               they
               say
               the
               particular
               Church
               of
               Rome
               .
            
             But
             taking
             it
             in
             as
             full
             a
             Latitude
             as
             you
             please
             ,
             I
             doubt
             not
             but
             to
             make
             it
             appear
             that
             the
             
               Roman
               Church
            
             is
             the
             
               Roman
               Church
            
             still
             ,
             that
             is
             ,
             a
             particular
             Church
             as
             distinct
             from
             the
             Communion
             of
             others
             ,
             and
             therefore
             neither
             Catholick
             nor
             Infallible
             :
             which
             I
             must
             refer
             to
             the
             place
             where
             you
             insist
             upon
             it
             ,
             which
             I
             shall
             do
             without
             the
             imitation
             of
             your
             Vanity
             ,
             in
             telling
             your
             Reader
             as
             far
             as
             
               eighthly
               and
               lastly
            
             what
             fine
             exploits
             you
             intend
             to
             do
             there
             .
             But
             usually
             those
             who
             brag
             most
             of
             their
             Valour
             before-hand
             shew
             least
             in
             the
             Combat
             ,
             and
             thus
             it
             will
             be
             found
             with
             you
             .
             I
             shall
             let
             you
             therefore
             enjoy
             your self
             in
             the
             pleasant
             thoughts
             of
             your
             noble
             intendments
             ,
             till
             we
             come
             to
             the
             tryal
             of
             them
             ;
             and
             so
             come
             to
             the
             present
             Controversie
             concerning
             the
             
               Greek
               Church
            
             .
          
           
             
               The
               Defence
               of
               the
               Greek
               Church
               .
            
             
               It
               is
               none
               of
               the
               least
               of
               those
               Arts
               which
               you
               make
               use
               of
               for
               the
               perplexing
               the
               
                 Christian
                 Faith
              
               ,
               
               to
               put
               men
               upon
               enquiring
               after
               an
               
                 Infallible
                 
                 Church
              
               ,
               when
               yet
               you
               have
               no
               way
               to
               discern
               which
               is
               so
               much
               as
               a
               
                 true
                 Church
              
               ,
               but
               by
               examining
               the
               doctrine
               of
               it
               .
               So
               that
               of
               necessity
               the
               rule
               of
               Faith
               and
               Doctrine
               must
               be
               certainly
               known
               ,
               before
               ever
               any
               one
               can
               with
               safety
               depend
               upon
               the
               judgement
               of
               any
               Church
               .
               For
               having
               already
               proved
               that
               there
               can
               be
               no
               other
               meaning
               of
               the
               Question
               concerning
               the
               Church
               ,
               as
               here
               stated
               ,
               but
               with
               relation
               to
               
                 some
                 particular
                 Church
              
               to
               whose
               Communion
               the
               party
               enquiring
               might
               joyn
               ,
               and
               whose
               judgement
               might
               be
               relyed
               on
               ;
               we
               see
               it
               presently
               follows
               in
               the
               debate
               ,
               
                 Which
                 was
                 that
                 Church
              
               ;
               and
               it
               seems
               ,
               as
               is
               said
               already
               ,
               
                 a
                 Friend
                 of
                 the
                 Ladies
                 undertook
                 to
                 defend
                 that
                 the
                 Greek
                 Church
                 was
                 right
                 .
              
               To
               which
               Mr.
               Fisher
               answers
               ,
               
                 That
                 the
                 Greek
                 Church
                 had
                 plainly
                 changed
                 ,
              
               
               
                 and
                 taught
                 false
                 in
                 a
                 point
                 of
                 Doctrine
                 concerning
                 the
                 Holy
                 Ghost
                 :
              
               and
               after
               repeats
               it
               ,
               
                 that
                 it
                 had
                 erred
              
               .
               Before
               I
               come
               to
               examine
               how
               you
               make
               good
               the
               charge
               you
               draw
               up
               against
               the
               poor
               
                 Greek
                 Church
              
               in
               making
               it
               
                 erre
                 fundamentally
              
               ,
               it
               is
               worth
               our
               while
               to
               consider
               upon
               what
               account
               this
               dispute
               comes
               in
               .
               The
               Inquiry
               was
               concerning
               the
               
                 True
                 Church
              
               on
               whose
               judgement
               one
               might
               safely
               depend
               in
               Religion
               .
               It
               seems
               ,
               two
               were
               propounded
               to
               consideration
               ,
               the
               Greek
               and
               the
               Roman
               ;
               the
               Greek
               was
               rejected
               
                 because
                 it
                 had
                 erred
              
               :
               From
               whence
               it
               follows
               ,
               that
               the
               dispute
               concerning
               the
               Truth
               of
               Doctrine
               must
               necessarily
               precede
               that
               of
               the
               Church
               :
               For
               by
               Mr.
               Fishers
               confession
               and
               your
               own
               ,
               
                 A
                 Church
                 which
                 hath
                 erred
                 cannot
                 be
                 relyed
                 on
              
               ;
               therefore
               men
               must
               be
               satisfied
               whether
               a
               Church
               hath
               erred
               or
               no
               ,
               before
               they
               can
               judge
               whether
               she
               may
               be
               relyed
               on
               or
               no.
               Which
               being
               granted
               ,
               all
               the
               whole
               Fabrick
               of
               your
               Book
               falls
               to
               the
               ground
               ;
               for
               then
               1.
               
               Men
               must
               be
               
                 Infallibly
                 certain
              
               of
               the
               grounds
               of
               Faith
               antecedently
               to
               the
               
                 testimony
                 of
                 the
                 Church
              
               ;
               for
               if
               they
               be
               to
               judge
               of
               a
               Church
               by
               the
               Doctrine
               ,
               they
               must
               in
               order
               to
               such
               a
               judgement
               be
               certain
               what
               that
               Doctrine
               is
               which
               they
               must
               judge
               of
               the
               Church
               by
               .
               2.
               
               No
               Church
               can
               be
               known
               to
               be
               Infallible
               ,
               unless
               it
               appear
               to
               be
               so
               by
               that
               Doctrine
               which
               they
               are
               to
               examine
               the
               truth
               of
               the
               Church
               by
               ,
               and
               therefore
               no
               Church
               can
               be
               known
               to
               be
               Infallible
               by
               the
               
                 motives
                 of
                 credibility
              
               .
               3.
               
               No
               Church
               ought
               to
               be
               relyed
               on
               as
               Infallible
               ,
               which
               may
               be
               found
               guilty
               of
               any
               errour
               by
               comparing
               it
               with
               the
               Doctrine
               which
               we
               are
               to
               try
               it
               by
               .
               Therefore
               you
               must
               first
               prove
               your
               Church
               not
               to
               have
               erred
               in
               any
               particular
               ;
               for
               if
               she
               hath
               ,
               it
               is
               impossible
               she
               should
               be
               Infallible
               :
               and
               not
               think
               to
               prove
               that
               she
               
                 hath
                 not
                 erred
              
               because
               
                 she
                 cannot
              
               ,
               that
               being
               the
               thing
               in
               question
               ,
               and
               must
               by
               your
               dealing
               with
               the
               
                 Greek
                 Church
              
               be
               judged
               by
               particulars
               .
               4.
               
               There
               must
               be
               a
               
                 certain
                 rule
                 of
                 Faith
              
               supposed
               to
               have
               sufficient
               Authority
               to
               decide
               Controversies
               without
               any
               dependence
               upon
               the
               Church
               .
               For
               ,
               the
               matter
               to
               be
               judged
               is
               the
               Church
               ;
               and
               if
               the
               Scripture
               may
               and
               must
               decide
               that
               ,
               Why
               may
               it
               not
               as
               well
               all
               the
               rest
               ?
               5.
               
               Every
               mans
               reason
               proceeding
               according
               to
               this
               
                 rule
                 of
                 Faith
              
               must
               be
               left
               his
               Judge
               in
               
                 matters
                 of
                 Religion
              
               .
               And
               whatever
               inconveniencies
               you
               can
               imagine
               to
               attend
               upon
               this
               they
               immediately
               and
               necessarily
               follow
               from
               your
               proceeding
               with
               the
               
                 Greek
                 Church
              
               by
               excluding
               her
               because
               she
               hath
               erred
               ,
               which
               while
               we
               are
               in
               pursuit
               of
               a
               Church
               can
               be
               determined
               by
               nothing
               but
               every
               ones
               particular
               reason
               .
               6.
               
               Then
               Fundamentals
               do
               not
               depend
               upon
               the
               
                 Churches
                 declaration
              
               .
               For
               you
               assert
               the
               
                 Greek
                 Church
              
               to
               erre
               fundamentally
               ,
               and
               that
               this
               may
               be
               made
               appear
               to
               one
               who
               is
               seeking
               after
               a
               Church
               .
               Suppose
               then
               I
               inquire
               ,
               as
               the
               Lady
               did
               ,
               after
               a
               Church
               whose
               judgement
               I
               must
               absolutely
               depend
               on
               ,
               and
               some
               mention
               the
               Greek
               and
               others
               the
               
                 Roman
                 Church
              
               :
               You
               tell
               me
               ,
               It
               cannot
               
               be
               the
               
                 Greek
                 ,
                 for
                 that
                 hath
                 erred
                 fundamentally
                 .
              
               I
               inquire
               how
               you
               know
               ,
               supposing
               her
               to
               erre
               ,
               that
               it
               is
               a
               fundamental
               errour
               ?
               will
               you
               answer
               me
               ,
               
                 because
                 the
                 true
                 Church
                 hath
                 declared
                 it
                 to
                 be
                 a
                 fundamental
                 errour
                 ?
              
               but
               that
               was
               it
               I
               was
               seeking
               for
               Which
               that
               Church
               is
               ,
               which
               may
               declare
               what
               errours
               are
               fundamental
               and
               what
               not
               ?
               If
               you
               tell
               me
               
                 It
                 is
                 yours
              
               ,
               I
               may
               soon
               tell
               you
               ,
               You
               seem
               to
               have
               a
               greater
               kindness
               for
               your
               Church
               then
               your self
               ,
               and
               venture
               to
               speak
               any
               thing
               for
               the
               sake
               of
               it
               .
               Thus
               we
               see
               how
               finely
               you
               have
               betrayed
               your
               whole
               Cause
               in
               your
               first
               onset
               ,
               by
               so
               rude
               an
               attempt
               upon
               the
               
                 Greek
                 Church
              
               .
            
             
               And
               truly
               it
               was
               much
               your
               concernment
               ,
               to
               load
               her
               as
               much
               as
               you
               can
               :
               For
               though
               she
               now
               wants
               one
               of
               the
               great
               marks
               of
               your
               Church
               (
               which
               yet
               you
               know
               not
               how
               long
               your
               Church
               may
               enjoy
               )
               
                 viz.
                 outward
                 splendor
                 and
                 bravery
              
               ,
               yet
               you
               cannot
               deny
               ,
               but
               that
               Church
               was
               planted
               by
               the
               Apostles
               ,
               enjoyed
               a
               continual
               Succession
               from
               them
               ,
               flourished
               with
               a
               number
               of
               the
               Fathers
               exceeding
               that
               of
               yours
               ,
               had
               more
               of
               the
               Councils
               of
               greatest
               credit
               in
               it
               ,
               and
               ,
               which
               is
               a
               commendation
               still
               to
               it
               ,
               it
               retains
               more
               purity
               under
               its
               persecutions
               then
               your
               Church
               with
               all
               its
               
                 external
                 splendour
              
               .
               
               
                 But
                 she
                 hath
                 erred
                 concerning
                 the
                 Holy
                 Ghost
                 ,
                 and
                 therefore
                 hath
                 lost
                 it
                 .
              
               A
               severe
               censure
               which
               his
               Lordship
               rebukes
               Mr.
               Fisher
               for
               citing
               King
               James
               so
               boldly
               for
               :
               
                 but
                 two
                 wayes
                 it
                 may
                 be
                 taken
                 ,
              
               he
               adds
               .
               1.
               
               
                 To
                 lose
                 such
                 assistance
                 as
                 preserves
                 from
                 all
                 errour
                 .
              
               2.
               
               Or
               else
               
                 from
                 all
                 fundamental
                 errour
              
               ,
               
               this
               therefore
               ,
               his
               Lordship
               truely
               saith
               ,
               
                 is
                 an
                 errour
                 of
                 the
                 first
                 sort
                 and
                 not
                 of
                 the
                 latter
                 .
              
            
             
               
               Passing
               by
               therefore
               his
               Lordships
               expressions
               of
               his
               modesty
               ,
               which
               if
               an
               errour
               is
               one
               you
               are
               like
               to
               be
               secured
               from
               ;
               and
               his
               cautious
               expressions
               concerning
               the
               
                 Greek
                 Church
              
               which
               he
               highly
               shewed
               his
               wisdome
               in
               ,
               we
               come
               to
               consider
               how
               you
               prove
               the
               
                 Greek
                 Church
              
               guilty
               of
               fundamental
               errour
               .
               You
               say
               ,
               
                 You
                 pass
                 by
                 his
                 trifling
                 ,
                 and
                 make
                 way
                 for
                 truth
                 .
              
               I
               wonder
               not
               to
               see
               you
               reflect
               on
               his
               Lordship
               for
               his
               modesty
               ,
               considering
               how
               little
               of
               it
               you
               shew
               towards
               him
               ;
               let
               us
               then
               
                 make
                 way
              
               too
               ,
               but
               it
               is
               to
               see
               you
               and
               Truth
               combat
               together
               .
               
                 It
                 is
                 to
                 be
                 considered
              
               ,
               say
               you
               ,
               
                 that
                 now
                 for
                 many
                 hundred
                 years
                 ,
              
               
               
                 the
                 whole
                 Latine
                 Church
                 hath
                 decreed
                 and
                 believed
                 it
                 to
                 be
                 flat
                 Heresie
                 in
                 the
                 Greeks
                 ;
                 and
                 they
                 decreed
                 the
                 contrary
                 to
                 be
                 an
                 Heresie
                 in
                 the
                 Latin
                 Church
                 ,
                 and
                 both
                 together
                 condemned
                 the
                 opinion
                 of
                 the
                 Grecians
                 as
                 Heretical
                 in
                 a
                 General
                 Council
                 (
                 in
              
               Florentino
               )
               
                 how
                 then
                 bears
                 it
                 any
                 shew
                 of
                 probability
                 ,
                 what
                 some
                 few
                 of
                 yesterday
                 (
                 forced
                 to
                 it
                 by
                 an
                 impossibility
                 of
                 otherwise
                 avoiding
                 the
                 strength
                 of
                 Catholick
                 arguments
                 against
                 them
                 )
                 affirm
                 ,
                 that
                 the
                 matter
                 of
                 this
                 Controversie
                 was
                 so
                 small
                 and
                 inconsiderable
                 ,
                 that
                 it
                 is
                 not
                 sufficient
                 to
                 produce
                 an
                 Heresie
                 on
                 either
                 side
                 ?
                 Is
                 not
                 this
                 to
                 make
                 all
                 the
                 Churches
                 of
                 Christendome
                 for
                 many
                 hundred
                 years
                 quite
                 blind
                 ,
                 and
                 themselves
                 only
                 clear
                 and
                 sharp-sighted
                 ?
                 which
                 swelling
                 presumption
                 what
                 spirit
                 it
                 argues
                 ,
                 and
                 whence
                 it
                 proceeds
                 ,
                 all
                 those
                 who
                 have
                 learn'd
                 from
                 St.
              
               Augustin
               
                 that
                 Pride
                 is
                 the
                 mother
                 of
                 Heresie
                 ,
                 will
                 easily
                 collect
                 .
              
               I
               grant
               this
               speech
               of
               St.
               Augustin
               to
               be
               true
               ;
               only
               let
               it
               be
               added
               ,
               that
               
                 Pride
                 is
                 likewise
                 the
                 Mother
                 of
                 making
                 Heresies
                 ,
              
               as
               will
               appear
               in
               this
               present
               Controversie
               ;
               and
               whether
               we
               ,
               who
               vindicate
               the
               
                 Greek
                 Church
              
               from
               Heresie
               ,
               or
               you
               who
               would
               find
               the
               Bill
               against
               her
               (
               to
               keep
               her
               from
               any
               rivalship
               with
               your
               Church
               )
               be
               more
               guilty
               of
               Pride
               will
               be
               soon
               discovered
               ;
               but
               sure
               you
               believe
               us
               not
               only
               to
               be
               
                 men
                 of
                 yesterday
              
               ,
               but
               
                 to
                 know
                 nothing
              
               who
               should
               sentence
               the
               
                 Greek
                 Church
              
               for
               Heresie
               upon
               such
               feeble
               pretences
               as
               these
               are
               .
               I
               know
               not
               what
               presumption
               that
               can
               be
               to
               say
               ,
               Men
               may
               be
               too
               forward
               on
               both
               sides
               in
               calling
               each
               other
               Hereticks
               ,
               and
               it
               may
               be
               not
               so
               
               much
               their
               Blindness
               ,
               as
               Pride
               and
               Passion
               which
               may
               make
               them
               do
               it
               .
               But
               if
               they
               will
               condemn
               that
               for
               Heresie
               ,
               which
               is
               not
               so
               made
               appear
               to
               be
               upon
               any
               evidence
               from
               Scripture
               and
               Reason
               ,
               they
               were
               not
               so
               blind
               in
               defining
               it
               ,
               as
               we
               should
               be
               in
               following
               their
               judgement
               without
               further
               examination
               .
               
                 But
                 this
                 was
                 for
                 many
                 hundred
                 years
                 .
              
               The
               more
               to
               blame
               they
               ,
               for
               continuing
               in
               so
               rash
               judgements
               so
               long
               ,
               if
               it
               appear
               so
               .
               But
               it
               is
               well
               still
               you
               tell
               us
               ,
               that
               
                 as
                 the
                 Latin
                 Church
                 condemned
                 the
                 Greek
                 for
                 Heresie
                 ,
                 the
                 Greek
                 condemned
                 the
                 Latin
                 for
                 it
                 too
                 .
              
               And
               so
               by
               your
               own
               rule
               the
               one
               was
               as
               blind
               as
               the
               other
               .
               
                 But
                 the
                 Latin
                 Church
                 had
                 the
                 right
                 to
                 determine
                 Heresie
                 ,
                 and
                 the
                 Greek
                 had
                 not
                 .
              
               This
               is
               the
               question
               ,
               Which
               Church
               must
               be
               relyed
               on
               for
               judgement
               ?
               and
               if
               they
               mutually
               condemn
               each
               other
               ,
               we
               must
               have
               a
               higher
               rule
               to
               judge
               of
               both
               by
               .
               
                 But
                 still
                 ,
                 Is
                 it
                 not
                 an
                 Argument
                 ,
                 that
                 it
                 is
                 a
                 Heresie
                 of
                 one
                 side
                 or
                 the
                 other
                 ,
                 because
                 each
                 party
                 condemns
                 the
                 other
                 of
                 Heresie
                 ?
              
               Just
               as
               much
               ,
               as
               if
               two
               men
               fall
               out
               and
               call
               each
               other
               Knaves
               ,
               it
               must
               be
               granted
               ,
               that
               if
               both
               be
               not
               ,
               yet
               at
               least
               the
               one
               of
               them
               is
               so
               .
               Heresie
               being
               grown
               the
               
                 scolding
                 word
                 in
                 Religion
              
               ;
               and
               no
               two
               parties
               can
               differ
               ,
               but
               they
               seek
               to
               fasten
               this
               reproach
               on
               each
               other
               .
               If
               one
               should
               bring
               greater
               evidence
               than
               the
               other
               of
               his
               Knavery
               ,
               he
               ought
               to
               be
               more
               accounted
               so
               .
               No
               otherwise
               can
               it
               be
               here
               ;
               if
               sufficient
               proof
               be
               brought
               of
               Heresie
               on
               the
               one
               side
               and
               not
               the
               other
               ,
               that
               party
               may
               be
               looked
               on
               as
               more
               guilty
               :
               but
               still
               remembring
               ,
               that
               the
               more
               confident
               affirmation
               ,
               the
               pretence
               to
               greater
               honesty
               and
               power
               ,
               be
               not
               taken
               for
               the
               only
               evidences
               of
               it
               :
               As
               I
               doubt
               it
               will
               appear
               in
               our
               present
               case
               .
               But
               still
               suppose
               ,
               that
               of
               two
               men
               who
               have
               so
               reproached
               each
               other
               ,
               the
               one
               of
               them
               being
               fallen
               into
               distress
               and
               poverty
               ,
               and
               not
               hoping
               for
               relief
               but
               from
               the
               other
               person
               ,
               and
               he
               denying
               it
               ,
               unless
               he
               be
               content
               by
               joynt-consent
               to
               be
               proclaimed
               Knave
               ,
               which
               he
               through
               his
               necessity
               yeilding
               to
               ,
               but
               assoon
               as
               that
               is
               over
               declaring
               on
               what
               account
               they
               agreed
               ;
               Must
               this
               man
               be
               more
               pittied
               for
               his
               Necessity
               ,
               or
               condemned
               for
               his
               Knavery
               ?
               Just
               such
               I
               shall
               make
               it
               appear
               ,
               that
               which
               you
               call
               condemning
               the
               Grecians
               as
               Heretical
               in
               a
               
                 General
                 Council
              
               at
               Florence
               ,
               to
               have
               been
               and
               no
               otherwise
               .
            
             
               But
               I
               come
               to
               a
               closer
               examination
               of
               this
               Subject
               to
               see
               with
               what
               Justice
               you
               charge
               the
               
                 Greek
                 Church
              
               ,
               either
               with
               Heresie
               or
               Schism
               ;
               
               For
               both
               these
               you
               accuse
               it
               of
               in
               this
               Chapter
               .
               Two
               things
               were
               the
               most
               in
               dispute
               between
               the
               Greek
               and
               
                 Latin
                 Churches
              
               ,
               the
               one
               was
               the
               Doctrine
               of
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 from
                 Father
                 and
                 Son
                 ,
              
               the
               other
               was
               concerning
               the
               addition
               of
               the
               Filióque
               to
               the
               Creed
               .
               And
               although
               the
               Greeks
               in
               the
               debates
               at
               Ferrara
               would
               not
               meddle
               with
               the
               Doctrine
               ,
               before
               the
               Latins
               could
               clear
               themselves
               concerning
               the
               addition
               ,
               which
               they
               said
               was
               the
               main
               cause
               of
               the
               Contest
               between
               them
               ;
               yet
               I
               am
               content
               to
               follow
               your
               method
               and
               handle
               the
               other
               first
               .
               Your
               discourse
               concerning
               the
               first
               consists
               of
               two
               parts
               ,
               Proofs
               and
               Answers
               ;
               Proofs
               of
               their
               Heresie
               ,
               and
               Answers
               to
               his
               Lordships
               Arguments
               against
               it
               .
               The
               Proofs
               are
               double
               ,
               the
               one
               from
               Authority
               ,
               the
               other
               from
               
                 Theological
                 reason
              
               .
               Through
               every
               of
               these
               particulars
               I
               shall
               follow
               you
               ,
               and
               from
               them
               I
               doubt
               not
               to
               evince
               ,
               that
               the
               Greeks
               are
               not
               guilty
               of
               the
               faults
               you
               lay
               to
               their
               charge
               .
            
             
               We
               have
               already
               seen
               what
               your
               Proofs
               from
               Authority
               are
               ;
               their
               condemning
               one
               another
               for
               Hereticks
               ,
               and
               the
               Greeks
               being
               condemned
               by
               a
               
                 General
                 Council
              
               .
               If
               I
               can
               therefore
               prove
               that
               the
               Greeks
               opinion
               was
               not
               accounted
               an
               Heresie
               before
               the
               Council
               of
               Florence
               ,
               and
               that
               it
               did
               not
               
               become
               a
               Heresie
               by
               the
               Council
               of
               Florence
               ,
               I
               shall
               sufficiently
               discover
               the
               weakness
               of
               your
               Arguments
               from
               authority
               .
            
             
               1.
               
               
                 That
                 it
                 was
                 not
                 accounted
                 a
                 Heresie
                 before
                 the
                 Council
                 of
              
               Florence
               ;
               I
               mean
               not
               ,
               that
               there
               were
               no
               hot-brain'd
               persons
               in
               all
               the
               time
               of
               the
               difference
               ,
               who
               did
               not
               brand
               the
               
                 Greek
                 Church
              
               with
               Heresie
               ,
               but
               that
               it
               was
               never
               accounted
               a
               Heresie
               ,
               by
               any
               of
               those
               whom
               your selves
               account
               the
               only
               competent
               Judges
               of
               Heresie
               ;
               and
               those
               are
               either
               the
               Fathers
               ,
               or
               Popes
               ,
               or
               Councils
               :
               which
               I
               prove
               in
               their
               order
               .
            
             
               1.
               
               That
               it
               was
               not
               accounted
               Heresie
               by
               the
               Fathers
               ;
               which
               will
               be
               proved
               by
               these
               two
               things
               .
               1.
               
               Because
               it
               is
               very
               doubtful
               whether
               many
               of
               the
               Fathers
               did
               believe
               the
               Procession
               of
               the
               
                 Holy
                 Ghost
              
               from
               the
               Son
               or
               no.
               2.
               
               Because
               those
               who
               did
               believe
               it
               ,
               did
               not
               condemn
               those
               of
               Heresie
               who
               did
               not
               .
            
             
               1.
               
               That
               it
               is
               very
               doubtful
               whether
               many
               of
               them
               did
               believe
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 from
                 the
                 Son
                 or
                 no
              
               ;
               at
               least
               ,
               so
               far
               as
               to
               make
               it
               
                 an
                 Article
                 of
                 Faith
              
               ;
               for
               1.
               
               There
               are
               clear
               testimonies
               that
               they
               make
               it
               unnecessary
               to
               be
               believed
               .
               2.
               
               The
               testimonies
               which
               seem
               to
               say
               ,
               That
               they
               did
               believe
               it
               ,
               do
               not
               necessarily
               imply
               that
               they
               did
               .
            
             
               1.
               
               
                 That
                 there
                 are
                 clear
                 testimonies
                 ,
                 that
                 they
                 did
                 not
                 account
                 it
                 a
                 thing
                 necessary
                 to
                 be
                 believed
                 :
              
               both
               because
               they
               in
               terms
               asserted
               the
               nature
               of
               this
               procession
               to
               be
               incomprehensible
               ,
               and
               withall
               ,
               did
               as
               clearly
               affirm
               the
               belief
               of
               that
               ,
               which
               doth
               not
               imply
               this
               procession
               to
               be
               sufficient
               for
               salvation
               .
               1.
               
               
                 They
                 in
                 terms
                 assert
                 ,
                 that
                 the
                 mystery
                 of
                 this
                 Procession
                 is
                 incomprehensible
                 .
              
               And
               can
               you
               ,
               or
               any
               reasonable
               man
               ,
               imagine
               they
               should
               make
               the
               manner
               of
               that
               Procession
               to
               be
               an
               article
               of
               Faith
               ,
               which
               they
               acknowledge
               to
               be
               absolutely
               beyond
               our
               apprehension
               ?
               I
               grant
               ,
               Something
               supposed
               by
               them
               to
               be
               incomprehensible
               is
               made
               an
               article
               of
               Faith
               :
               but
               then
               it
               is
               not
               that
               which
               is
               supposed
               as
               incomprehensible
               under
               that
               notion
               ,
               which
               is
               made
               so
               ;
               but
               the
               
                 thing
                 it self
              
               which
               may
               be
               incomprehensible
               ;
               yet
               being
               clearly
               revealed
               in
               Scripture
               ,
               ought
               to
               be
               believed
               ,
               notwithstanding
               that
               incomprehensibility
               of
               it
               :
               As
               the
               mystery
               of
               the
               Trinity
               it self
               ,
               the
               
                 Eternal
                 Generation
              
               of
               the
               Son
               ,
               the
               Procession
               of
               the
               Spirit
               from
               the
               
                 Father
                 ,
                 &c.
              
               
               But
               then
               I
               say
               ,
               these
               things
               are
               such
               ,
               as
               are
               either
               declared
               by
               them
               to
               be
               expresly
               revealed
               in
               Scripture
               ,
               or
               necessarily
               consequent
               from
               something
               supposed
               to
               be
               so
               .
               As
               for
               instance
               ,
               supposing
               the
               Trinity
               in
               Vnity
               to
               be
               something
               divinely
               revealed
               ,
               whatever
               is
               necessarily
               consequent
               from
               that
               ,
               and
               is
               necessary
               to
               be
               believed
               in
               order
               to
               that
               ,
               though
               it
               be
               incomprehensible
               ,
               must
               be
               believed
               ;
               as
               ,
               Supposing
               these
               two
               things
               clear
               from
               Scripture
               ,
               that
               there
               is
               but
               one
               true
               God
               ,
               and
               that
               there
               are
               
                 three
                 Persons
              
               ,
               who
               have
               the
               Name
               ,
               Properties
               ,
               and
               Attributes
               of
               God
               given
               to
               them
               ,
               though
               our
               reason
               be
               too
               short
               to
               fathom
               the
               manner
               how
               these
               can
               have
               three
               distinct
               Subsistences
               ,
               and
               yet
               but
               one
               Essence
               ,
               because
               our
               reason
               (
               
                 i.
                 e.
              
               all
               those
               conceptions
               which
               we
               have
               formed
               in
               our
               mind
               from
               the
               observation
               of
               things
               )
               doth
               tell
               us
               ,
               that
               
                 Those
                 things
                 which
                 agree
                 or
                 disagree
                 in
                 a
                 third
                 ,
                 agree
                 or
                 disagree
                 one
                 with
                 another
              
               ;
               and
               from
               thence
               it
               would
               inferr
               ,
               that
               ,
               if
               the
               Father
               be
               God
               ,
               and
               the
               
                 Son
                 God
              
               ,
               there
               could
               be
               no
               difference
               between
               Father
               and
               Son
               ;
               yet
               this
               being
               meerly
               as
               to
               the
               connexion
               of
               two
               propositions
               ,
               both
               of
               which
               are
               supposed
               distinctly
               revealed
               in
               Scripture
               ;
               we
               are
               bound
               in
               this
               case
               to
               believe
               such
               a
               Connexion
               ,
               because
               both
               parts
               are
               equally
               revealed
               by
               an
               
                 Infallible
                 Testimony
              
               ,
               though
               the
               Mode
               of
               that
               Connexion
               be
               to
               us
               Incomprehensible
               :
               But
               it
               is
               not
               so
               ,
               where
               neither
               clear
               Revelation
               ,
               nor
               a
               necessary
               Consequent
               from
               something
               which
               is
               divinely
               revealed
               doth
               inforce
               
               our
               belief
               of
               it
               .
               As
               in
               our
               present
               case
               :
               Since
               we
               suppose
               it
               revealed
               in
               Scripture
               ,
               that
               
                 Father
                 ,
                 Son
              
               ,
               and
               
                 Holy
                 Ghost
              
               are
               God
               ,
               whatever
               is
               necessary
               to
               the
               belief
               of
               that
               ,
               though
               incomprehensible
               ,
               we
               ought
               to
               believe
               it
               :
               but
               if
               there
               be
               something
               without
               which
               I
               may
               believe
               the
               Deity
               of
               the
               
                 Father
                 ,
                 Son
              
               and
               Spirit
               ,
               and
               this
               not
               clearly
               asserted
               in
               Scripture
               ,
               but
               is
               a
               thing
               in
               it self
               incomprehensible
               ,
               that
               cannot
               be
               made
               a
               necessary
               article
               of
               Faith
               :
               Thus
               that
               the
               Spirit
               doth
               proceed
               from
               the
               
                 Father
                 seems
              
               necessary
               on
               both
               accounts
               ,
               as
               consequent
               upon
               the
               belief
               of
               the
               Trinity
               in
               Vnity
               ,
               and
               as
               clearly
               expressed
               in
               Scripture
               :
               but
               that
               the
               Spirit
               should
               proceed
               from
               
                 Father
                 and
                 Son
              
               as
               from
               
                 one
                 principle
              
               ,
               that
               they
               should
               communicate
               in
               an
               action
               proper
               to
               their
               Subsistences
               ,
               and
               yet
               be
               distinguished
               from
               each
               other
               in
               those
               Subsistences
               ,
               and
               agree
               only
               in
               Essence
               ,
               (
               and
               if
               the
               Spirit
               proceeds
               not
               from
               their
               Subsistences
               ,
               but
               from
               the
               Essence
               ,
               the
               Spirit
               must
               proceed
               from
               it self
               ,
               because
               that
               is
               common
               to
               all
               three
               ;
               )
               these
               things
               being
               in
               themselves
               incomprehensible
               ,
               and
               not
               necessary
               to
               the
               belief
               of
               the
               Divinity
               either
               of
               Son
               or
               
                 Holy
                 Ghost
              
               ,
               nor
               pretended
               to
               be
               clearly
               revealed
               in
               Scripture
               ,
               cannot
               be
               said
               to
               make
               a
               necessary
               article
               of
               Faith
               ,
               the
               denyal
               of
               which
               must
               suppose
               Heresie
               .
               And
               therefore
               that
               which
               is
               the
               only
               Objection
               in
               this
               case
               ,
               is
               removed
               ,
               viz.
               that
               this
               Procession
               of
               the
               Spirit
               from
               the
               Father
               is
               incomprehensible
               ,
               and
               yet
               supposed
               to
               be
               an
               article
               of
               Faith
               ;
               for
               that
               I
               have
               already
               shewed
               is
               expresly
               revealed
               in
               Scripture
               ,
               that
               
                 the
                 Spirit
                 doth
                 proceed
                 from
                 the
                 Father
                 .
              
               
               But
               neither
               is
               the
               procession
               from
               the
               Son
               necessary
               to
               the
               belief
               of
               the
               Deity
               of
               the
               Son
               ;
               for
               if
               it
               were
               ,
               it
               would
               be
               as
               necessary
               to
               the
               Deity
               of
               the
               
                 Holy
                 Ghost
              
               that
               the
               Son
               should
               be
               begotten
               by
               the
               Spirit
               ;
               neither
               doth
               it
               follow
               from
               any
               place
               of
               Scripture
               ,
               for
               all
               those
               places
               which
               are
               usually
               brought
               are
               very
               capable
               of
               such
               interpretations
               ,
               as
               do
               not
               at
               all
               infer
               it
               ;
               from
               hence
               then
               it
               follows
               ,
               that
               those
               who
               upon
               these
               terms
               acknowledge
               this
               Procession
               incomprehensible
               ,
               do
               therein
               imply
               that
               the
               belief
               of
               it
               is
               no
               article
               necessary
               to
               salvation
               ,
               and
               therefore
               the
               denyal
               no
               Heresie
               .
            
             
               Now
               for
               this
               we
               have
               the
               clearest
               testimonies
               of
               such
               who
               were
               the
               greatest
               and
               most
               zealous
               assertors
               of
               the
               Doctrine
               of
               the
               
                 Trinity
                 .
                 Athanasius
              
               saith
               expresly
               ,
               
                 That
                 it
                 is
                 sufficient
                 to
                 know
                 ,
                 that
                 the
                 Spirit
                 is
                 no
                 creature
                 ,
              
               
               
                 nor
                 to
                 be
                 reckoned
                 among
                 Gods
                 works
                 ;
                 for
                 nothing
                 of
                 another
                 nature
                 is
                 mingled
                 with
                 the
                 Trinity
                 ,
                 but
                 it
                 is
                 undivided
                 ,
                 and
                 like
                 it self
                 :
                 These
                 things
                 are
                 sufficient
                 for
                 believers
                 .
                 But
                 ,
              
               saith
               he
               ,
               
                 when
                 we
                 come
                 hither
                 ,
                 the
                 Cherubims
                 vail
                 their
                 faces
                 ;
                 but
                 he
                 that
                 inquires
                 and
                 searches
                 into
                 more
                 than
                 these
                 ,
                 neglects
                 him
                 that
                 hath
                 said
                 ,
                 Be
                 not
                 wise
                 overmuch
                 ,
                 &c.
                 
              
               If
               it
               be
               sufficient
               to
               know
               ,
               that
               the
               Spirit
               is
               no
               creature
               ,
               it
               cannot
               be
               necessary
               to
               believe
               ,
               that
               the
               
                 Spirit
                 proceeds
                 from
                 the
                 Son
              
               :
               for
               they
               who
               do
               not
               believe
               that
               ,
               do
               firmly
               believe
               the
               Deity
               of
               it
               .
               And
               if
               whatever
               goes
               beyond
               that
               ,
               
                 goes
                 beyond
                 the
                 bounds
                 which
                 God
                 hath
                 set
                 us
                 ,
              
               then
               certainly
               he
               never
               dreamt
               that
               men
               should
               be
               condemned
               for
               Heresie
               as
               to
               some
               things
               which
               cannot
               be
               supposed
               to
               be
               within
               them
               .
               To
               the
               same
               purpose
               speaks
               St.
               Basil
               in
               several
               places
               ,
               acknowledging
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 to
                 be
                 a
                 thing
                 inexplicable
                 ,
              
               
               and
               when
               the
               Hereticks
               enquired
               of
               him
               
                 What
                 kind
                 of
                 thing
                 that
                 Procession
                 was
                 ,
                 when
                 the
                 Spirit
                 was
                 neither
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 nor
                 yet
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               all
               the
               answer
               he
               gives
               them
               ,
               is
               ,
               
                 If
                 there
                 be
                 such
                 
                 multitudes
                 of
                 things
                 in
                 the
                 world
                 which
                 we
                 are
                 ignorant
                 of
                 ,
                 what
                 shame
                 is
                 it
                 to
                 confess
                 our
                 ignorance
                 here
                 ?
              
               And
               if
               it
               be
               here
               our
               duty
               to
               confess
               our
               ignorance
               ,
               it
               is
               far
               from
               it
               to
               be
               Magisterial
               and
               definitive
               ,
               that
               unless
               men
               acknowledge
               every
               punctilio
               ,
               they
               are
               guilty
               of
               Heresie
               and
               fundamental
               Errors
               .
               St.
               
                 Gregory
                 Nazianzene
              
               mentioning
               that
               Question
               ,
               
               
                 What
                 this
                 Procession
                 is
              
               ?
               returns
               this
               Answer
               ,
               
                 Tell
                 me
                 first
                 what
                 it
                 is
                 for
                 the
                 Father
                 to
                 be
                 unbegotten
                 ,
                 and
                 I
                 will
                 explain
                 the
                 Generation
                 of
                 the
                 Son
                 ,
                 and
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 ;
                 that
                 we
                 may
                 both
                 therein
                 shew
                 our
                 folly
                 ,
                 who
                 pry
                 into
                 these
                 Divine
                 mysteries
                 and
                 do
                 not
                 know
                 the
                 things
                 which
                 are
                 before
                 our
                 feet
                 .
              
               And
               elsewhere
               ,
               
                 If
                 we
                 enquire
                 into
                 these
                 things
                 ,
                 what
                 shall
                 we
                 leave
                 to
                 them
                 ,
                 whom
                 the
                 Scripture
                 tells
                 us
                 alone
                 know
                 and
                 are
                 known
                 of
                 each
                 other
                 .
              
               St.
               Cyrill
               requires
               of
               men
               ,
               
                 To
                 believe
                 his
                 Being
                 ,
                 and
                 subsistence
                 ,
                 and
                 dominion
                 over
                 all
                 ;
                 but
                 for
                 other
                 things
                 not
                 to
                 suffer
                 the
                 mind
                 to
                 go
                 beyond
                 the
                 bounds
                 allotted
                 to
                 humane
                 nature
                 .
              
               These
               spoke
               like
               
                 wise
                 men
              
               ,
               and
               the
               true
               Fathers
               of
               the
               Church
               ,
               who
               would
               have
               men
               content
               themselves
               with
               believing
               meerly
               what
               was
               necessary
               in
               these
               deep
               and
               incomprehensible
               mysteries
               ,
               and
               not
               to
               make
               Articles
               of
               Faith
               of
               such
               things
               which
               are
               not
               made
               necessary
               ,
               either
               by
               deduction
               of
               Reason
               ,
               or
               clear
               Divine
               Revelation
               .
               Although
               therefore
               I
               should
               grant
               ,
               that
               some
               or
               all
               of
               these
               ,
               did
               themselves
               believe
               this
               Procession
               from
               the
               Son
               ,
               yet
               hereby
               it
               appears
               they
               were
               far
               from
               imposing
               it
               upon
               others
               ,
               or
               making
               it
               a
               Heresie
               in
               any
               not
               to
               believe
               it
               .
               They
               saw
               well
               these
               were
               not
               things
               to
               be
               narrowly
               searched
               into
               ,
               but
               as
               the
               Philosopher
               said
               of
               some
               kind
               of
               
                 Hellebore
                 ,
                 taken
                 in
                 the
                 lump
                 it
                 is
                 Medicinal
                 ,
                 but
                 beaten
                 into
                 powder
                 is
                 dangerous
                 ,
              
               is
               true
               of
               these
               more
               abstruse
               mysteries
               of
               Religion
               ;
               for
               whosoever
               will
               endeavour
               to
               satisfie
               himself
               concerning
               them
               from
               the
               strange
               niceties
               and
               subtilties
               of
               the
               Schools
               ,
               may
               return
               with
               greater
               doubts
               then
               he
               went
               to
               them
               .
               For
               not
               to
               go
               beyond
               our
               present
               Subject
               ,
               whosoever
               would
               examine
               the
               way
               they
               take
               to
               make
               the
               Procession
               to
               be
               immediate
               from
               the
               Father
               and
               the
               Son
               ,
               so
               as
               to
               be
               from
               one
               principle
               ,
               to
               shew
               how
               the
               Spirit
               comes
               from
               both
               by
               the
               same
               numerical
               spiration
               ;
               but
               most
               of
               all
               ,
               when
               they
               come
               to
               make
               distinctions
               between
               the
               Generation
               of
               the
               Son
               ,
               and
               the
               Procession
               of
               the
               
                 Holy
                 Ghost
              
               ,
               (
               of
               which
               no
               less
               then
               nine
               are
               recounted
               and
               rejected
               by
               Petavius
               out
               of
               the
               Fathers
               and
               Schoolmen
               ,
               
               and
               the
               last
               which
               he
               rests
               in
               ,
               which
               is
               the
               common
               one
               of
               the
               
                 Schools
                 ,
                 viz.
              
               That
               the
               one
               is
               
                 per
                 modum
                 Intellectûs
              
               ,
               and
               the
               other
               
                 per
                 modum
                 Amoris
              
               ,
               as
               unsatisfactory
               as
               any
               ,
               there
               being
               so
               vast
               a
               disproportion
               between
               the
               most
               immediate
               acts
               of
               our
               souls
               and
               these
               emanations
               )
               will
               see
               much
               greater
               reason
               to
               commend
               the
               Wisdome
               of
               those
               Fathers
               ,
               who
               sought
               to
               repress
               mens
               curiosity
               as
               to
               these
               things
               ,
               and
               as
               much
               to
               condemn
               you
               ,
               who
               are
               so
               apt
               to
               charge
               whole
               Churches
               with
               Heresie
               ,
               if
               they
               come
               not
               up
               to
               every
               thing
               which
               you
               shall
               pronounce
               to
               be
               an
               
                 Article
                 of
                 Faith.
              
               
            
             
               
               2.
               
               It
               is
               plain
               from
               the
               Fathers
               ,
               
                 That
                 they
                 made
                 the
                 belief
                 of
                 that
                 to
                 be
                 sufficient
                 for
                 salvation
                 ,
                 which
                 doth
                 not
                 imply
                 this
                 Procession
                 from
                 the
                 Son
              
               ;
               which
               is
               ,
               that
               the
               
                 Holy
                 Ghost
              
               doth
               proceed
               from
               the
               Father
               :
               If
               therefore
               they
               often
               mention
               the
               
                 Procession
                 from
                 the
                 Father
              
               ,
               without
               taking
               notice
               of
               the
               
                 Procession
                 from
                 the
                 Son
              
               ,
               and
               when
               they
               do
               so
               ,
               assert
               the
               sufficiency
               of
               the
               belief
               of
               that
               for
               Salvation
               ;
               there
               cannot
               be
               the
               least
               ground
               to
               
               imagine
               that
               they
               looked
               on
               the
               Procession
               from
               the
               Son
               as
               a
               necessary
               Article
               of
               Faith.
               We
               see
               before
               ,
               Athanasius
               made
               no
               more
               necessary
               ,
               then
               the
               belief
               of
               the
               Divinity
               of
               the
               
                 Holy
                 Ghost
              
               ;
               and
               in
               the
               same
               discourse
               ,
               where
               he
               speaks
               expresly
               what
               the
               Orthodox
               opinion
               was
               of
               the
               
                 Holy
                 Ghost
              
               ,
               he
               says
               no
               more
               ,
               but
               ,
               
                 If
                 they
                 thought
                 well
                 of
                 the
                 Word
                 ,
                 they
                 would
                 likewise
                 of
                 the
                 Spirit
                 ,
              
               
               
                 which
                 proceeds
                 from
                 the
                 Father
                 ,
                 and
                 is
                 proper
                 to
                 the
                 Son
                 ,
                 and
                 is
                 given
                 by
                 him
                 to
                 the
                 Disciples
                 ,
                 and
                 all
                 that
                 believe
                 on
                 him
                 .
              
               In
               which
               words
               there
               is
               nothing
               but
               what
               the
               Greeks
               to
               this
               day
               do
               most
               freely
               and
               heartily
               acknowledge
               ,
               
                 viz.
                 That
                 the
                 Holy
                 Ghost
                 proceeds
                 from
                 the
                 Father
                 ,
                 and
                 is
                 the
                 Spirit
                 of
                 the
                 Son
                 ,
              
               being
               given
               by
               him
               to
               all
               that
               believe
               .
               Many
               other
               Testimonies
               are
               produced
               out
               of
               him
               and
               the
               rest
               of
               the
               
                 Greek
                 Fathers
              
               ,
               by
               the
               
                 Patriarch
                 Hieremias
              
               in
               his
               Answer
               to
               the
               
                 Wirtenberg
                 Divines
              
               ,
               by
               
                 Marcus
                 Ephesius
              
               in
               his
               Disputes
               in
               the
               Council
               of
               Florence
               ,
               by
               
                 Gregorius
                 Palamas
              
               in
               his
               Answer
               to
               Beccus
               the
               
                 Latinizing
                 Patriarch
              
               of
               Constantinople
               in
               the
               time
               of
               
                 Michael
                 Palaeologus
              
               ,
               
               and
               other
               modern
               Defendants
               of
               the
               
                 Greek
                 Church
              
               .
               But
               although
               I
               do
               not
               think
               ,
               that
               the
               places
               produced
               by
               them
               are
               sufficient
               for
               their
               purpose
               ,
               
                 viz.
                 That
                 those
                 Fathers
                 believed
                 the
                 Procession
                 from
                 the
                 Father
                 ,
                 exclusivè
                 ,
              
               to
               be
               an
               Article
               of
               Faith
               ;
               yet
               whosoever
               will
               take
               the
               pains
               to
               compare
               those
               Testimonies
               with
               the
               others
               produced
               on
               the
               other
               side
               by
               those
               who
               writ
               in
               defence
               of
               the
               Filioque
               ,
               either
               Latins
               ,
               as
               
                 Hugo
                 Eterianus
                 ,
                 Anselme
              
               ,
               &c.
               or
               
                 Latinizing
                 Greeks
              
               ,
               such
               as
               
                 Nicephorus
                 Blemmydes
                 ,
                 Beccus
              
               ,
               
               
                 Emanuel
                 Calecas
              
               and
               others
               ,
               will
               find
               it
               most
               for
               the
               honour
               of
               the
               Fathers
               ,
               and
               most
               consonant
               to
               Truth
               ,
               to
               assert
               that
               they
               did
               not
               look
               upon
               this
               as
               any
               necessary
               Article
               of
               Faith
               ,
               and
               therefore
               took
               liberty
               to
               express
               themselves
               differently
               about
               it
               as
               they
               saw
               occasion
               .
               For
               such
               different
               Testimonies
               are
               produced
               not
               only
               of
               different
               Fathers
               ,
               but
               of
               several
               places
               of
               the
               same
               ,
               that
               it
               will
               be
               a
               hard
               matter
               but
               upon
               this
               ground
               to
               reconcile
               them
               to
               each
               other
               and
               themselves
               :
               And
               that
               which
               abundantly
               confirms
               it
               ,
               is
               ,
               That
               when
               they
               sate
               most
               solemnly
               in
               Council
               to
               determine
               the
               matters
               of
               Faith
               about
               the
               Trinity
               ,
               they
               were
               so
               far
               from
               inserting
               this
               ,
               when
               they
               had
               just
               occasion
               to
               do
               it
               ,
               that
               they
               only
               mention
               the
               Proceeding
               from
               the
               Father
               ,
               and
               determine
               this
               to
               be
               a
               perfect
               Symbol
               of
               
                 Christian
                 Faith
              
               which
               contained
               no
               more
               .
               In
               the
               
                 first
                 Nicene
                 Creed
              
               ,
               and
               that
               which
               is
               properly
               so
               called
               ,
               (
               for
               that
               which
               now
               goes
               under
               that
               Name
               is
               the
               
                 Constantinopolitan
                 Creed
              
               )
               there
               was
               nothing
               at
               all
               determined
               concerning
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
              
               ;
               and
               yet
               Athanasius
               saith
               expresly
               of
               the
               Faith
               there
               delivered
               by
               the
               Fathers
               according
               to
               the
               Scriptures
               ,
               
               
                 That
                 it
                 was
                 of
                 it self
                 sufficient
                 for
                 the
                 turning
                 men
                 from
                 all
                 impiety
                 ,
                 and
                 the
                 establishment
                 of
                 all
                 Christian
                 Piety
                 .
              
               And
               afterwards
               saith
               ,
               That
               
                 though
                 certain
                 men
                 contended
                 much
                 for
                 some
                 additions
                 to
                 be
                 made
                 to
                 it
                 ,
                 yet
                 the
                 Sardican
                 Synod
                 would
                 by
                 no
                 means
                 consent
                 to
                 it
                 ,
                 because
                 the
                 Nicene
                 Creed
                 was
                 not
                 defective
                 ,
                 but
                 sufficient
                 for
                 Piety
                 ,
                 and
                 therefore
                 forbid
                 the
                 making
                 any
                 new
                 Creed
                 ,
                 lest
                 the
                 former
                 should
                 be
                 accounted
                 defective
                 .
              
               We
               see
               then
               by
               the
               Testimony
               of
               Athanasius
               and
               the
               
                 Sardican
                 Synod
              
               ,
               (
               which
               when
               it
               serves
               your
               turn
               ,
               as
               in
               the
               case
               of
               Appeals
               you
               extoll
               so
               much
               ,
               and
               in
               defence
               of
               Zozimus
               his
               forgery
               of
               the
               
                 Nicene
                 Canons
              
               you
               would
               have
               confounded
               with
               the
               Nicene
               )
               that
               the
               
                 Nicene
                 Creed
              
               without
               any
               thing
               at
               
               all
               concerning
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
              
               was
               looked
               on
               as
               sufficient
               to
               Salvation
               ,
               and
               therefore
               certainly
               they
               did
               not
               then
               judge
               this
               Article
               of
               the
               Procession
               to
               be
               so
               necessary
               as
               you
               would
               have
               it
               be
               .
               
               But
               suppose
               we
               yeild
               Nazianzene
               ,
               and
               the
               Fathers
               of
               the
               
                 Constantinopolitan
                 Council
              
               ,
               that
               though
               this
               Creed
               was
               not
               defective
               as
               to
               the
               Son
               ,
               yet
               there
               ought
               to
               be
               somewhat
               added
               further
               concerning
               the
               
                 Holy
                 Ghost
              
               ,
               upon
               the
               rising
               of
               Macedonius
               :
               yet
               even
               here
               we
               shall
               find
               when
               they
               purposely
               added
               to
               the
               Article
               of
               the
               
                 Holy
                 Ghost
              
               ,
               they
               added
               only
               this
               touching
               the
               
                 Procession
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 which
                 proceedeth
                 from
                 the
                 Father
                 .
              
               And
               thus
               the
               Copies
               of
               the
               
                 Constantinopolitan
                 Creed
              
               ,
               either
               in
               the
               Councils
               or
               elsewhere
               have
               it
               ,
               where
               they
               mention
               the
               Procession
               at
               all
               ;
               And
               when
               
                 Marcus
                 Ephesius
              
               in
               the
               
                 Florentine
                 Council
              
               read
               this
               Creed
               ,
               the
               Latins
               took
               no
               exceptions
               at
               all
               to
               it
               ,
               but
               it
               passed
               then
               as
               it
               doth
               still
               for
               the
               
                 Nicene
                 Creed
              
               (
               although
               it
               much
               differs
               from
               the
               Original
               Nicene
               )
               ,
               and
               therefore
               it
               is
               a
               great
               Mistake
               of
               them
               who
               imagine
               the
               Article
               of
               Filioque
               was
               found
               in
               some
               Copies
               of
               this
               Creed
               ,
               for
               this
               the
               Latins
               never
               pretended
               in
               the
               
                 Florentine
                 Council
              
               ,
               (
               but
               did
               indeed
               as
               to
               the
               Creed
               of
               the
               second
               Council
               of
               Nice
               ,
               but
               were
               therein
               much
               suspected
               of
               forgery
               by
               the
               Greeks
               )
               which
               might
               be
               the
               ground
               of
               that
               mistake
               .
               But
               that
               which
               I
               insist
               on
               is
               ,
               If
               this
               Article
               of
               the
               Procession
               of
               the
               
                 Holy
                 Ghost
              
               from
               the
               Son
               had
               been
               by
               these
               Fathers
               judged
               necessary
               ,
               when
               had
               there
               been
               a
               fitter
               time
               to
               insert
               it
               ,
               then
               now
               ,
               when
               purposely
               they
               added
               the
               Procession
               to
               the
               former
               Creed
               ?
               And
               yet
               we
               see
               they
               did
               not
               judge
               it
               at
               all
               necessary
               to
               be
               inserted
               .
               It
               may
               be
               you
               will
               say
               ,
               it
               was
               ,
               
                 Because
                 the
                 Controversie
                 was
                 not
                 then
                 started
                 concerning
                 the
              
               Filioque
               ;
               But
               that
               can
               signifie
               nothing
               here
               ,
               because
               we
               have
               already
               shewed
               that
               the
               Fathers
               themselves
               spake
               differently
               concerning
               it
               ,
               and
               looked
               upon
               it
               as
               a
               thing
               not
               necessary
               to
               be
               known
               ;
               but
               the
               things
               which
               were
               upon
               the
               rising
               of
               Hereticks
               inserted
               into
               the
               Creed
               ,
               were
               such
               as
               by
               the
               Fathers
               were
               judged
               and
               believed
               as
               necessary
               before
               ever
               those
               Hereticks
               arose
               ;
               as
               in
               the
               Case
               here
               of
               Macedonius
               ,
               for
               I
               hope
               you
               will
               not
               say
               it
               was
               no
               Heresie
               to
               deny
               the
               Divinity
               of
               the
               
                 Holy
                 Ghost
              
               till
               it
               was
               determined
               in
               this
               
                 Oecumenical
                 Council
              
               ?
               For
               the
               Fathers
               never
               thought
               that
               they
               made
               Articles
               of
               Faith
               in
               Councils
               ,
               but
               only
               declared
               themselves
               and
               what
               they
               believed
               against
               the
               Hereticks
               which
               did
               arise
               in
               the
               Church
               :
               And
               therefore
               that
               Answer
               of
               the
               Filioque
               not
               being
               then
               controverted
               comes
               to
               nothing
               .
               From
               hence
               we
               come
               to
               the
               third
               
                 Oecumenical
                 Council
              
               ,
               to
               see
               if
               that
               adds
               any
               thing
               concerning
               this
               Procession
               ;
               instead
               of
               which
               it
               highly
               confirms
               what
               was
               established
               before
               ;
               for
               the
               Fathers
               of
               that
               Council
               discerning
               at
               last
               the
               great
               inconveniency
               of
               making
               such
               additions
               to
               the
               Creed
               ,
               because
               the
               Nestorians
               had
               got
               the
               art
               of
               it
               too
               ,
               
               and
               made
               a
               new
               Creed
               of
               their
               own
               ,
               (
               which
               by
               Charisius
               was
               brought
               to
               the
               Council
               and
               there
               read
               )
               upon
               which
               the
               
                 Ephesine
                 Fathers
              
               make
               an
               irrevocable
               decree
               
                 against
                 all
                 additions
                 being
                 made
                 hereafter
                 to
                 the
                 Creed
                 .
              
               For
               after
               they
               had
               caused
               the
               Nicene
               ,
               or
               rather
               the
               
                 Constantinopolitan
                 Creed
              
               to
               be
               publickly
               read
               (
               in
               which
               yet
               the
               Article
               of
               Procession
               was
               left
               out
               ,
               
               as
               appears
               by
               that
               Copy
               which
               
                 Marcus
                 Ephesius
              
               produced
               at
               the
               
                 Council
                 of
                 Ferrara
              
               ,
               as
               it
               is
               likewise
               in
               the
               Copies
               of
               the
               
                 Ephesine
                 Council
              
               )
               upon
               which
               they
               pass
               this
               definitive
               Sentence
               ;
               
                 That
                 it
                 should
                 not
                 be
                 lawful
                 hereafter
                 for
                 any
                 one
                 to
                 produce
                 ,
                 write
                 ,
                 or
                 compose
                 any
                 other
                 Creed
                 ,
              
               
               
                 besides
                 that
                 which
                 was
                 agreed
                 on
                 and
                 defined
                 by
                 the
                 Holy
                 Fathers
                 ,
                 who
                 were
                 met
                 together
                 at
              
               Nice
               
                 by
                 the
                 Holy
                 Spirit
              
               .
               
               Concerning
               the
               meaning
               of
               this
               Decree
               ,
               we
               shall
               fully
               enquire
               when
               we
               come
               to
               the
               addition
               of
               the
               Filioque
               .
               That
               which
               I
               take
               notice
               of
               it
               now
               for
               ,
               is
               ,
               not
               only
               the
               further
               ratification
               of
               what
               was
               in
               the
               Creed
               before
               ,
               and
               that
               what
               was
               therein
               contained
               was
               as
               much
               as
               was
               judged
               necessary
               ,
               but
               an
               express
               Decree
               made
               against
               all
               after-additions
               ;
               which
               doth
               ,
               as
               fully
               as
               a
               
                 General
                 Council
              
               could
               do
               ,
               declare
               that
               nothing
               else
               was
               necessary
               to
               be
               believed
               ,
               but
               what
               was
               already
               inserted
               in
               the
               Creed
               :
               or
               else
               ,
               To
               what
               end
               did
               they
               prohibit
               any
               further
               additions
               ?
               To
               the
               like
               purpose
               ,
               the
               fourth
               
                 General
                 Council
              
               of
               Chalcedon
               determins
               ,
               
                 That
                 by
                 no
                 means
                 they
                 would
                 suffer
                 that
                 Faith
                 to
                 be
                 moved
                 which
                 was
                 already
                 defined
                 .
              
               
               I
               might
               proceed
               to
               the
               fifth
               and
               sixth
               Councils
               ,
               but
               these
               are
               sufficient
               .
               Let
               me
               now
               put
               some
               few
               Questions
               to
               you
               ,
               Are
               General
               Councils
               Infallible
               ,
               or
               no
               ?
               Yes
               ,
               say
               you
               ,
               
                 if
                 confirmed
                 by
                 the
                 Pope
              
               .
               Were
               not
               these
               four
               first
               Councils
               confirmed
               ?
               
                 Yes
                 ,
                 it
                 is
                 evident
                 they
                 were
                 .
              
               Were
               they
               then
               Infallible
               in
               all
               their
               Decrees
               or
               no
               ,
               especially
               concerning
               matters
               of
               Faith
               ?
               If
               they
               were
               ,
               were
               they
               not
               Infallible
               in
               this
               Determination
               ,
               That
               it
               should
               not
               be
               lawful
               to
               add
               to
               the
               Creed
               any
               thing
               else
               but
               what
               was
               in
               before
               ?
               were
               they
               Infallible
               in
               declaring
               the
               received
               Creed
               to
               be
               full
               and
               sufficient
               ?
               If
               they
               were
               so
               ,
               how
               comes
               any
               Article
               to
               become
               necessary
               ,
               which
               was
               not
               then
               in
               the
               Creed
               ?
               If
               you
               say
               ,
               The
               Pope
               and
               another
               
                 General
                 Council
              
               have
               power
               Infallibly
               to
               contradict
               these
               ,
               and
               to
               say
               that
               somewhat
               else
               is
               necessary
               to
               be
               inserted
               into
               the
               Creed
               ,
               and
               to
               be
               believed
               in
               order
               to
               Salvation
               ;
               I
               must
               content
               my self
               with
               having
               brought
               you
               to
               the
               humble
               confession
               ,
               that
               both
               parts
               of
               a
               Contradiction
               may
               be
               Infallibly
               determined
               .
               Thus
               we
               see
               that
               the
               Fathers
               ,
               whether
               single
               or
               joyned
               ,
               in
               such
               Councils
               which
               are
               of
               the
               greatest
               Authority
               in
               the
               Christian
               world
               ,
               have
               been
               so
               far
               from
               believing
               or
               determining
               this
               Article
               of
               the
               
                 Procession
                 of
                 the
                 Holy
                 Ghost
              
               to
               be
               necessary
               ,
               (
               which
               must
               be
               ,
               if
               the
               denyal
               of
               it
               be
               a
               fundamental
               error
               )
               that
               they
               have
               plainly
               enough
               expressed
               and
               determined
               the
               contrary
               .
            
             
               2.
               
               The
               next
               thing
               we
               come
               to
               ,
               is
               ,
               
               
                 That
                 those
                 Testimonies
                 which
                 are
                 produced
                 out
                 of
                 the
                 Fathers
                 ,
                 are
                 so
                 far
                 from
                 asserting
                 the
                 necessity
                 of
                 this
                 Article
                 ,
                 that
                 the
                 most
                 of
                 them
                 do
                 not
                 evidently
                 prove
                 that
                 they
                 believed
                 it
                 .
              
               For
               these
               two
               Answers
               the
               Greeks
               return
               to
               them
               .
               1.
               
               That
               they
               do
               not
               assert
               the
               Procession
               of
               the
               Spirit
               from
               the
               Son
               ,
               but
               the
               consubstantiality
               of
               the
               Spirit
               with
               the
               Son.
               2.
               
               That
               those
               which
               speak
               of
               a
               Procession
               do
               not
               mean
               it
               of
               an
               
                 Eternal
                 Procession
              
               ,
               but
               a
               Temporal
               ,
               which
               is
               the
               same
               with
               the
               
                 Spirits
                 Mission
              
               .
            
             
               1.
               
               That
               they
               do
               not
               assert
               the
               
                 Eternal
                 Procession
              
               of
               the
               Spirit
               from
               the
               Son
               ,
               but
               the
               consubstantiality
               of
               the
               Spirit
               with
               the
               Son.
               And
               therefore
               no
               more
               can
               be
               inferred
               from
               them
               ,
               but
               only
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               which
               the
               Greeks
               constantly
               acknowledge
               .
               This
               they
               make
               probable
               by
               two
               things
               :
               1.
               
               That
               ,
               when
               the
               Fathers
               dispute
               not
               with
               those
               who
               denyed
               the
               consubstantiality
               of
               Son
               and
               Spirit
               ,
               they
               use
               not
               the
               particle
               ex
               ,
               but
               only
               say
               that
               the
               Spirit
               is
               the
               Spirit
               of
               the
               Son.
               So
               Cyril
               expresly
               ,
               when
               Theodoret
               had
               denyed
               the
               Procession
               from
               the
               Son
               ,
               he
               gives
               no
               other
               Answer
               ,
               but
               this
               ,
               
               
                 The
                 Holy
                 Spirit
                 doth
                 truly
                 proceed
                 from
                 God
                 and
                 the
                 Father
                 ,
                 according
                 to
                 our
                 Saviours
                 words
                 ,
                 but
                 is
                 not
                 of
                 another
                 nature
                 from
                 the
                 Son.
              
               We
               see
               he
               contents
               himself
               with
               the
               acknowledgement
               that
               the
               Spirit
               is
               of
               the
               same
               nature
               with
               the
               Son
               :
               To
               the
               same
               
               purpose
               is
               another
               testimony
               of
               his
               produced
               by
               the
               
                 Patriarch
                 Hieremias
              
               ;
               speaking
               of
               the
               Spirit
               whereby
               the
               Apostles
               spake
               ,
               he
               saies
               ,
               
                 Which
                 proceeded
                 in
                 an
                 ineffable
                 manner
                 from
                 the
                 Father
                 ,
                 but
                 is
                 not
                 different
                 from
                 the
                 Son
                 in
                 regard
                 of
                 his
                 essence
                 .
              
               
               Several
               other
               testimonies
               are
               there
               produced
               by
               him
               ,
               and
               elsewhere
               by
               others
               which
               need
               not
               be
               here
               recited
               .
               2.
               
               That
               when
               they
               use
               the
               particle
               ex
               ,
               it
               is
               against
               those
               who
               denyed
               the
               Consubstantiality
               both
               of
               the
               Son
               and
               Spirit
               ;
               and
               therefore
               
                 Gregorius
                 Palamas
              
               lay's
               down
               this
               Rule
               ,
               
                 That
                 ,
                 as
                 often
                 as
                 the
                 praepositions
                 ,
              
               ex
               and
               per
               ,
               
                 have
                 the
                 same
                 force
                 in
                 Divinity
              
               ;
               
               
                 they
                 do
                 not
                 denote
                 any
                 division
                 or
                 difference
                 in
                 the
                 Trinity
                 ,
                 but
                 only
                 their
                 conjunction
                 and
                 inseparable
                 union
                 ,
                 and
                 consent
                 of
                 their
                 wills
                 .
              
               For
               which
               ,
               he
               cites
               the
               famous
               Epistle
               of
               Maximus
               to
               Marinus
               which
               was
               made
               the
               foundation
               of
               the
               Vnion
               at
               the
               Council
               of
               Florence
               ,
               who
               therein
               saith
               ,
               that
               when
               the
               Latins
               said
               in
               their
               
                 Synodical
                 Epistle
              
               ,
               sent
               to
               Constantinople
               ,
               that
               the
               Spirit
               did
               proceed
               
                 ex
                 filio
              
               ,
               they
               meant
               no
               more
               than
               to
               shew
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 perfect
                 and
                 inseparable
                 Vnion
                 of
                 the
                 Divine
                 Essence
                 .
              
               So
               when
               S.
               Basil
               saith
               ,
               that
               the
               
                 Father
                 did
                 create
                 the
                 world
                 ,
                 per
                 filium
              
               ;
               he
               adds
               ,
               that
               notes
               no
               more
               than
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 conjunction
                 of
                 their
                 Wills.
              
               And
               by
               this
               means
               the
               Greeks
               interpret
               all
               those
               passages
               of
               the
               Fathers
               ,
               which
               seem
               most
               express
               for
               the
               
                 Spirit
                 's
                 proceeding
                 ex
                 filio
              
               .
               So
               
                 Marcus
                 Ephesius
              
               tells
               the
               Latins
               in
               the
               
                 Florentine
                 Council
              
               ,
               
               that
               when
               we
               say
               ,
               Man
               comes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 from
                 the
                 Essence
                 of
                 a
                 man
                 ,
              
               therein
               is
               not
               implyed
               ,
               that
               the
               Essence
               of
               man
               is
               the
               productive
               cause
               of
               man
               ,
               but
               only
               it
               notes
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 that
                 Communion
                 of
                 Essence
              
               which
               is
               in
               men
               ;
               so
               ,
               when
               the
               
                 Greek
                 Fathers
              
               speak
               of
               the
               
                 Spirit
                 's
                 proceeding
                 ex
                 filio
              
               ,
               that
               doth
               not
               imply
               that
               the
               Son
               is
               the
               Principle
               of
               Spiration
               ,
               but
               that
               there
               is
               a
               
                 Communion
                 of
                 Essence
              
               between
               the
               Son
               and
               the
               Spirit
               .
               So
               ,
               when
               Athanasius
               disputing
               against
               the
               Arrians
               (
               saith
               the
               Patriarch
               Hieremias
               )
               saith
               ,
               that
               the
               Spirit
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 from
                 the
                 Son
                 ,
                 is
                 given
                 to
                 all
              
               ;
               and
               
                 that
                 the
                 Father
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
              
               ,
               
               
                 by
                 the
                 Son
                 ,
                 in
                 the
                 Spirit
                 ,
                 doth
                 create
                 ,
                 work
                 ,
                 and
                 give
                 all
                 things
              
               ;
               you
               must
               consider
               ,
               that
               Athanasius
               was
               then
               disputing
               against
               the
               Arrians
               ,
               who
               made
               both
               Son
               and
               Spirit
               to
               be
               creatures
               :
               that
               therefore
               he
               might
               shew
               that
               the
               Spirit
               was
               of
               the
               same
               Substance
               with
               the
               Father
               and
               the
               Son
               ;
               he
               therefore
               useth
               that
               preposition
               
                 ex
                 ,
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 very
                 opportunely
                 and
                 conveniently
                 .
              
               Therefore
               ,
               saith
               he
               ,
               
                 It
                 is
                 to
                 be
                 observed
                 ,
                 that
                 he
                 never
                 useth
                 this
                 but
                 in
                 opposition
                 to
                 the
              
               Arrians
               ,
               
                 and
                 such
                 who
                 denyed
                 the
                 Divinity
                 of
                 the
                 Holy
                 Ghost
                 ?
              
               To
               which
               purpose
               it
               is
               well
               observed
               by
               Spalatensis
               ,
               
               that
               when
               the
               Fathers
               of
               the
               
                 Constantinopolitan
                 Council
              
               did
               insert
               into
               their
               Creed
               the
               article
               of
               the
               
                 Spirit
                 's
                 Procession
              
               from
               the
               Father
               ;
               they
               did
               it
               not
               with
               a
               purpose
               to
               define
               any
               thing
               concerning
               the
               Procession
               as
               an
               article
               of
               Faith
               ,
               but
               that
               they
               might
               from
               those
               words
               of
               S.
               John
               inferr
               the
               
                 Divinity
                 of
                 the
                 Holy
                 Ghost
              
               ,
               because
               it
               proceeds
               from
               the
               Father
               :
               And
               withall
               ,
               it
               is
               further
               observable
               ,
               that
               in
               the
               Creed
               ,
               which
               Charisius
               delivered
               into
               ,
               and
               was
               accepted
               by
               ,
               the
               Council
               of
               Ephesus
               ,
               all
               that
               he
               sayes
               as
               to
               the
               
                 Holy
                 Ghost
              
               ,
               is
               ,
               
                 And
                 in
                 the
                 Spirit
                 of
                 Truth
                 ,
                 the
                 Paraclete
                 who
                 is
                 consubstantial
                 with
                 the
                 Father
                 and
                 the
                 Son.
              
               
               By
               which
               ,
               that
               which
               Spalatensis
               saith
               is
               much
               confirmed
               ;
               for
               this
               Symbol
               of
               Charisius
               was
               accepted
               by
               the
               Council
               as
               agreeable
               to
               the
               
                 Nicene
                 Creed
              
               .
               Thus
               we
               see
               ,
               how
               probable
               this
               Answer
               of
               the
               Greeks
               is
               ,
               That
               the
               intention
               of
               
               the
               Fathers
               in
               those
               expressions
               is
               only
               to
               assert
               the
               consubstantiality
               of
               the
               Spirit
               with
               the
               Father
               and
               the
               Son
               ,
               because
               when
               they
               used
               them
               it
               was
               in
               their
               disputes
               with
               them
               who
               denyed
               it
               .
               And
               therefore
               Petavius
               spends
               his
               pains
               to
               very
               little
               purpose
               ,
               
               when
               going
               about
               to
               take
               off
               this
               answer
               of
               the
               Greeks
               ,
               he
               only
               shews
               that
               those
               expressions
               
                 in
                 themselves
              
               cannot
               be
               confined
               meerly
               to
               the
               signification
               of
               the
               Consubstantiality
               of
               the
               persons
               ,
               whereas
               the
               main
               force
               of
               this
               answer
               ly's
               in
               the
               intention
               and
               scope
               of
               the
               persons
               who
               used
               them
               ,
               and
               the
               adversaries
               they
               disputed
               against
               ,
               and
               not
               in
               the
               importance
               of
               the
               Articles
               themselves
               .
            
             
               2.
               
               The
               second
               answer
               of
               the
               Greeks
               ,
               is
               ,
               that
               most
               of
               those
               places
               which
               speak
               of
               the
               procession
               of
               the
               Spirit
               from
               the
               Son
               ,
               are
               not
               to
               be
               understood
               of
               the
               
                 Eternal
                 Procession
              
               ,
               but
               of
               the
               Temporal
               ,
               which
               is
               the
               same
               with
               the
               
                 Spirits
                 Mission
              
               .
               This
               ,
               as
               the
               rest
               of
               the
               Greeks
               ,
               so
               the
               
                 Patriarchs
                 Hieremias
              
               and
               Cyril
               especially
               insist
               upon
               ;
               the
               first
               in
               his
               last
               answer
               to
               the
               Divines
               of
               Wirtenberg
               .
               For
               when
               they
               in
               their
               reply
               to
               his
               second
               answer
               ,
               had
               produced
               several
               testimonies
               of
               
                 Athanasius
                 ,
                 Cyril
                 ,
                 Epiphanius
                 ,
                 Basil
                 ,
              
               and
               Nazianzen
               ,
               in
               behalf
               of
               the
               Spirit
               's
               Procession
               from
               the
               Son
               ;
               
               he
               wonders
               at
               them
               ,
               that
               leaving
               the
               plain
               and
               clear
               places
               both
               of
               Scriptures
               and
               Fathers
               ,
               which
               do
               (
               as
               he
               saith
               )
               so
               openly
               proclaim
               the
               Spirit
               's
               
                 Procession
                 from
                 the
                 Father
                 only
              
               ,
               they
               should
               hope
               for
               relief
               from
               other
               obscure
               places
               ,
               which
               are
               capable
               of
               a
               different
               interpretation
               .
               As
               from
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               which
               only
               relates
               to
               the
               Spirit
               's
               manifestation
               ,
               and
               is
               quite
               different
               from
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               so
               cannot
               imply
               his
               Eternal
               Procession
               .
               Therefore
               for
               the
               clearing
               the
               controversie
               ,
               and
               giving
               account
               of
               the
               mistakes
               in
               it
               ,
               he
               begins
               with
               the
               signification
               of
               the
               Spirit
               ,
               which
               when
               it
               is
               applyed
               to
               the
               
                 Divine
                 Spirit
              
               ,
               is
               capable
               of
               different
               significations
               being
               taken
               either
               for
               the
               several
               gifts
               of
               the
               Spirit
               ,
               or
               for
               the
               person
               of
               the
               Spirit
               ;
               and
               so
               ,
               though
               the
               word
               Procession
               be
               taken
               in
               a
               peculiar
               manner
               for
               the
               Eternal
               Procession
               of
               the
               Spirit
               ,
               yet
               it
               is
               not
               only
               some
               times
               attributed
               to
               the
               bestowing
               the
               forementioned
               gifts
               ,
               but
               likewise
               to
               the
               Eternal
               Generation
               of
               the
               Son
               ;
               and
               therefore
               whenever
               they
               meet
               with
               the
               word
               Procession
               attributed
               to
               the
               Spirit
               with
               a
               respect
               to
               the
               Son
               ,
               they
               must
               not
               presently
               infer
               the
               Eternal
               Procession
               ,
               but
               the
               word
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               there
               signifies
               no
               more
               than
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 i.
                 e.
              
               that
               the
               
                 Spirit
                 doth
                 come
                 through
                 ,
                 is
                 sent
                 ,
                 and
                 given
                 by
                 the
                 Son
                 ,
              
               which
               the
               Fathers
               often
               mention
               ,
               the
               better
               thereby
               to
               assert
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 the
                 Identity
                 of
                 nature
                 and
                 essence
                 ,
                 which
                 is
                 in
                 the
                 Spirit
                 with
                 the
                 Father
                 and
                 Son.
              
               This
               he
               doth
               therein
               very
               largely
               explain
               ,
               and
               endeavour
               to
               make
               it
               out
               ,
               that
               this
               is
               the
               most
               proper
               interpretation
               both
               of
               Scripture
               and
               Fathers
               ,
               when
               they
               seem
               most
               clearly
               to
               speak
               of
               the
               Procession
               of
               the
               Spirit
               from
               the
               Son
               ,
               The
               same
               likewise
               the
               
                 Patriarch
                 Cyril
              
               insists
               upon
               ,
               who
               acknowledgeth
               these
               several
               words
               to
               be
               attributed
               to
               the
               Spirit
               in
               reference
               to
               the
               Son
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
               and
               several
               others
               in
               the
               writings
               of
               the
               Fathers
               ,
               all
               which
               he
               acknowledgeth
               to
               be
               true
               ,
               but
               he
               denyes
               that
               any
               of
               them
               do
               import
               a
               
                 Hypostatical
                 Procession
              
               of
               the
               Spirit
               from
               the
               Son
               ,
               but
               that
               they
               all
               refer
               to
               the
               temporal
               mission
               and
               manifestation
               of
               the
               Spirit
               through
               Christ
               ,
               under
               the
               Gospel
               .
               Whether
               this
               answer
               will
               reach
               to
               all
               the
               places
               produced
               out
               of
               the
               Fathers
               ,
               is
               not
               here
               my
               business
               to
               enquire
               ,
               only
               that
               which
               is
               pertinent
               to
               my
               purpose
               may
               be
               sufficiently
               inferred
               from
               hence
               ,
               that
               the
               Fathers
               certainly
               were
               not
               definitive
               in
               this
               Controversie
               ,
               when
               their
               expressest
               sentences
               seem
               capable
               of
               quite
               a
               different
               meaning
               to
               wise
               and
               learned
               men
               ,
               who
               ,
               one
               
               would
               think
               ,
               if
               the
               belief
               of
               this
               Procession
               had
               been
               a
               tradition
               of
               their
               Church
               ,
               or
               fully
               expressed
               in
               the
               Writings
               of
               the
               Fathers
               of
               the
               
                 Greek
                 Church
              
               ,
               could
               not
               be
               so
               ignorant
               or
               wilful
               as
               either
               not
               to
               see
               this
               to
               have
               been
               their
               meaning
               ,
               or
               supposing
               they
               had
               seen
               it
               to
               persist
               in
               so
               obstinate
               a
               belief
               of
               the
               contrary
               .
               I
               can
               therefore
               with
               advantage
               return
               your
               words
               back
               again
               to
               you
               .
               
                 It
                 is
                 to
                 be
                 considered
                 ,
                 that
                 for
                 many
                 hundred
                 years
                 the
                 whole
                 Greek
                 Church
                 never
                 believed
                 this
                 to
                 be
                 an
                 article
                 of
                 Faith
                 ;
                 nay
                 the
                 Fathers
                 were
                 so
                 far
                 from
                 it
                 ,
                 that
                 both
                 single
                 and
                 in
                 General
                 Councils
                 they
                 did
                 plainly
                 express
                 the
                 contrary
                 ;
                 how
                 then
                 bears
                 it
                 any
                 shew
                 of
                 probability
                 ,
                 what
                 some
                 few
                 of
                 yesterday
                 (
                 forced
                 to
                 it
                 by
                 an
                 impossibility
                 of
                 otherwise
                 defending
                 the
                 Power
                 and
                 Infallibility
                 of
                 the
              
               Roman
               
                 Church
                 )
                 affirm
                 ,
                 that
                 the
                 matter
                 of
                 this
                 Controversie
                 is
                 so
                 great
                 and
                 considerable
                 ,
                 that
                 it
                 is
                 sufficient
                 to
                 produce
                 an
                 Heresie
                 on
                 either
                 side
                 ?
                 Is
                 not
                 this
                 to
                 make
                 Fathers
                 ,
                 and
                 General
                 Councils
                 ,
                 and
                 consequently
                 all
                 Christendom
                 for
                 many
                 hundred
                 years
                 ,
                 quite
                 blind
                 ,
                 and
                 themselves
                 only
                 clear
                 and
                 sharp-sighted
                 ?
                 Which
                 swelling
                 presumption
                 ,
                 what
                 spirit
                 it
                 argues
                 ,
                 and
                 whence
                 it
                 proceeds
                 ,
                 all
                 those
                 who
                 have
                 learnt
                 from
                 reason
                 ,
                 if
                 not
                 from
              
               S.
               Augustine
               ,
               
                 That
                 Pride
                 is
                 the
                 Mother
                 of
                 making
                 Heresies
                 in
                 unnecessary
                 articles
                 of
                 Faith
                 ,
                 will
                 easily
                 collect
                 .
              
               Do
               not
               you
               see
               now
               ,
               how
               unadvisedly
               those
               words
               came
               from
               you
               ,
               which
               with
               so
               small
               variation
               in
               the
               manner
               of
               expression
               ,
               and
               much
               greater
               truth
               in
               the
               matter
               of
               it
               ,
               is
               restored
               upon
               your self
               ?
            
             
               
               But
               I
               go
               on
               still
               ,
               if
               possible
               ,
               to
               make
               you
               sensible
               ,
               how
               much
               you
               have
               wronged
               the
               
                 Greek
                 Church
              
               in
               this
               charge
               of
               a
               fundamental
               errour
               in
               her
               ,
               for
               denying
               this
               Procession
               of
               the
               Spirit
               from
               the
               Son.
               Which
               shall
               be
               from
               hence
               that
               although
               there
               were
               some
               who
               did
               as
               plainly
               deny
               this
               as
               ever
               the
               
                 Modern
                 Greeks
                 did
                 or
                 do
              
               ,
               yet
               they
               were
               far
               from
               being
               condemned
               for
               Heresie
               in
               so
               doing
               .
               For
               which
               we
               must
               consider
               ,
               that
               although
               the
               Fathers
               ,
               as
               we
               have
               already
               seen
               ,
               did
               speak
               ambiguously
               in
               this
               matter
               ,
               yet
               the
               first
               who
               appears
               openly
               and
               stoutly
               to
               have
               denyed
               it
               ,
               was
               Theodoret
               ;
               which
               ,
               being
               the
               rise
               of
               the
               Controversie
               ,
               must
               be
               more
               carefully
               enquired
               into
               .
               It
               appears
               then
               ,
               that
               a
               
                 General
                 Council
              
               being
               summoned
               by
               the
               
                 Emperour
                 Theodosius
              
               to
               meet
               at
               Ephesus
               concerning
               the
               opinions
               of
               Nectorius
               which
               were
               vehemently
               opposed
               ,
               by
               Cyril
               of
               Alexandria
               ,
               and
               several
               Aegyptian
               and
               
                 Asian
                 Bishops
              
               ,
               who
               being
               there
               convened
               ,
               proceed
               to
               the
               deposition
               of
               Nestorius
               and
               Anathematizing
               his
               doctrine
               ,
               before
               
                 Johannes
                 Antiochenus
              
               ,
               and
               several
               other
               Bishops
               who
               favoured
               Nestorius
               ,
               were
               come
               to
               Ephesus
               .
               When
               these
               therefore
               came
               and
               found
               what
               had
               been
               done
               by
               the
               other
               Bishops
               ,
               they
               ,
               being
               seconded
               by
               Candidianus
               there
               and
               the
               Court-party
               at
               Constantinople
               ,
               assemble
               apart
               by
               themselves
               ,
               and
               proceed
               on
               the
               other
               side
               to
               a
               deposition
               and
               excommunication
               of
               Cyril
               and
               Memnon
               ,
               who
               were
               the
               leaders
               of
               all
               the
               rest
               ;
               and
               these
               make
               an
               Anti-Synod
               to
               the
               other
               ,
               which
               consisted
               of
               persons
               of
               several
               interests
               and
               perswasions
               ,
               some
               Pelagians
               ,
               some
               Nestorians
               ,
               and
               others
               ,
               more
               as
               Friends
               to
               Nestorius
               than
               his
               opinions
               ,
               as
               being
               his
               
                 Ancient
                 Familiars
              
               and
               acquaintance
               ,
               did
               joyn
               with
               them
               to
               prevent
               his
               deposition
               ;
               among
               which
               ,
               the
               chief
               were
               
                 Johannes
                 Antiochenus
              
               ,
               and
               Theodoret.
               But
               ,
               before
               the
               
                 Council
                 ,
                 Cyril
              
               had
               published
               his
               Anathema's
               against
               the
               opinions
               of
               Nestorius
               :
               to
               these
               therefore
               ,
               not
               only
               the
               
                 Oriental
                 Bishops
              
               gave
               an
               answer
               ,
               but
               John
               the
               Patriarch
               of
               Antioch
               particularly
               appoints
               Theodoret
               to
               refute
               them
               .
               The
               
                 ninth
                 Anathema
              
               of
               Cyril
               was
               against
               Nestorius
               ,
               and
               all
               others
               who
               said
               ,
               
                 That
                 Christ
                 used
                 the
                 Holy
                 Ghost
                 as
                 a
                 distinct
                 power
                 from
                 himself
                 ,
                 for
                 the
                 working
                 of
                 miracles
                 ,
                 and
                 that
                 did
                 not
                 acknowledge
                 him
                 to
                 be
                 the
                 proper
                 
                 Spirit
                 of
                 Christ.
                 Theodoret
              
               grants
               the
               first
               part
               ,
               wherein
               he
               shews
               he
               was
               no
               Nestorian
               ,
               but
               quarrels
               with
               the
               latter
               part
               ;
               for
               saith
               he
               ,
               
                 If
                 by
                 that
                 he
                 means
                 that
                 the
                 Spirit
                 is
                 of
                 the
                 same
                 nature
                 with
                 the
                 Son
                 ,
                 and
                 that
                 it
                 proceeds
                 from
                 the
                 Father
                 ,
              
               
               
                 we
                 acknowledge
                 it
                 together
                 with
                 him
                 —
                 but
                 if
                 by
                 that
                 he
                 understands
                 as
                 though
                 the
                 Spirit
                 had
                 his
                 subsistence
                 from
                 or
                 by
                 the
                 Son
                 ,
                 we
                 reject
                 it
                 as
                 blasphemous
                 and
                 impious
                 .
              
               Was
               ever
               any
               thing
               in
               this
               kind
               spoken
               with
               greater
               heat
               and
               confidence
               than
               this
               was
               here
               by
               Theodoret
               ?
               And
               if
               this
               had
               been
               looked
               on
               as
               Heretical
               at
               that
               time
               ,
               can
               we
               possibly
               imagine
               that
               so
               zealous
               an
               opposer
               of
               all
               Heresies
               ,
               and
               especially
               of
               the
               Nestorians
               ,
               as
               S.
               Cyril
               of
               Alexandria
               was
               ,
               
               should
               so
               coolly
               and
               patiently
               pass
               this
               by
               as
               he
               doth
               ?
               For
               all
               the
               answer
               he
               gives
               ,
               is
               only
               that
               which
               was
               before
               cited
               out
               of
               him
               ;
               that
               he
               acknowledgeth
               
                 The
                 Spirit
                 doth
                 proceed
                 from
                 the
                 Father
                 ,
                 but
                 yet
                 
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                   〈◊〉
                
                 ,
                 it
                 is
                 not
                 of
                 another
                 nature
                 from
                 the
                 Son
              
               ;
               but
               did
               not
               Theodoret
               expresly
               assert
               that
               ,
               as
               well
               as
               Cyril
               ?
               Is
               it
               then
               possible
               that
               any
               one
               who
               hath
               his
               wits
               about
               him
               ,
               should
               imagine
               ,
               that
               if
               that
               doctrine
               of
               Theodoret
               had
               been
               accounted
               Heretical
               ,
               it
               being
               expressed
               in
               so
               vehement
               a
               manner
               as
               it
               is
               ,
               it
               should
               have
               no
               other
               answer
               from
               Cyril
               ,
               but
               only
               approving
               that
               which
               Theodoret
               confesseth
               ,
               
                 viz.
                 the
                 Consubstantiality
                 of
                 the
                 Spirit
                 with
                 the
                 Son.
              
               All
               the
               answer
               which
               Petavius
               and
               others
               give
               ,
               is
               so
               weak
               and
               trifling
               ,
               
               that
               one
               may
               easily
               see
               how
               much
               they
               were
               put
               to
               it
               to
               find
               out
               any
               :
               Sometimes
               it
               was
               because
               Cyril
               was
               intent
               upon
               his
               business
               ,
               and
               therefore
               passed
               it
               by
               ;
               
               as
               though
               he
               were
               so
               weak
               a
               man
               as
               to
               let
               his
               adversary
               broach
               Heresie
               and
               say
               nothing
               to
               it
               ,
               because
               it
               was
               not
               pertinent
               to
               the
               present
               cause
               .
               But
               if
               it
               were
               not
               ,
               it
               is
               an
               argument
               the
               second
               Answer
               is
               false
               ,
               viz.
               that
               Theodoret
               was
               herein
               a
               Nestorian
               ;
               for
               if
               he
               were
               so
               ,
               it
               could
               not
               be
               besides
               the
               business
               ,
               but
               was
               a
               main
               part
               of
               it
               .
               Moreover
               ,
               if
               this
               were
               a
               piece
               of
               Nestorianism
               ,
               it
               is
               very
               strange
               the
               Fathers
               of
               that
               Council
               ,
               when
               they
               purposely
               collected
               the
               opinions
               of
               Nestorius
               out
               of
               his
               own
               Writings
               ,
               should
               never
               make
               any
               mention
               at
               all
               of
               this
               ,
               
               no
               not
               when
               they
               produce
               his
               opinion
               concerning
               the
               
                 Spirit
                 of
                 God.
              
               Why
               was
               it
               not
               then
               condemned
               and
               Anathematized
               as
               one
               of
               his
               Heresies
               ?
               why
               did
               not
               the
               
                 Oriental
                 Bishops
              
               ,
               when
               they
               subscribed
               to
               the
               deposition
               of
               Nestorius
               ,
               and
               the
               election
               of
               Maximianus
               at
               Constantinople
               ,
               and
               sent
               a
               Confession
               of
               their
               Faith
               to
               Cyril
               at
               Alexandria
               by
               
                 Paulus
                 Emesenus
              
               ,
               mention
               this
               among
               the
               rest
               ,
               of
               their
               agreement
               with
               the
               Orthodox
               Bishops
               ?
               Yet
               in
               that
               extant
               both
               in
               Cyril's
               works
               ,
               
               and
               in
               the
               third
               part
               of
               the
               Council
               at
               Ephesus
               ,
               there
               is
               not
               the
               least
               intimation
               of
               it
               .
               And
               therefore
               the
               learned
               
                 Jesuit
                 Sirmondus
              
               in
               the
               life
               of
               Theodoret
               prefixed
               by
               him
               to
               the
               first
               Tome
               of
               his
               works
               which
               he
               set
               forth
               ,
               vindicates
               Theodoret
               from
               all
               suspition
               of
               Nestorianism
               ,
               and
               imputes
               all
               the
               troubles
               which
               he
               fell
               into
               on
               that
               account
               to
               the
               violence
               of
               Dioscorus
               the
               successor
               of
               Cyril
               at
               Alexandria
               ,
               who
               being
               a
               great
               Patron
               of
               the
               Eutychians
               thought
               to
               revenge
               himself
               on
               Theodoret
               by
               blasting
               his
               reputation
               as
               a
               Nestorian
               .
               There
               is
               not
               then
               any
               shew
               of
               probability
               that
               this
               opinion
               in
               Theodoret
               was
               condemned
               as
               a
               piece
               of
               Nestorianism
               ,
               which
               certainly
               the
               whole
               
                 Greek
                 Church
              
               could
               not
               have
               been
               ignorant
               of
               ,
               from
               that
               time
               to
               this
               .
               But
               though
               that
               piece
               of
               Theodoret
               against
               Anathema's
               were
               condemned
               in
               succeeding
               Councils
               ,
               yet
               that
               might
               be
               for
               the
               defence
               of
               other
               things
               ,
               which
               they
               judged
               bordered
               too
               near
               on
               Nestorianism
               ,
               or
               because
               they
               would
               not
               have
               any
               monument
               remain
               of
               that
               discord
               between
               the
               
               
                 Oriental
                 Bishops
              
               ,
               and
               the
               
                 Ephesine
                 Council
              
               ;
               which
               Theodosius
               doth
               so
               much
               and
               so
               heartily
               lament
               in
               his
               excellent
               Epistle
               to
               
                 Johannes
                 Antiochenus
              
               about
               a
               reconciliation
               between
               him
               and
               Cyril
               ,
               
               after
               the
               banishment
               of
               Nestorius
               ,
               and
               the
               choice
               of
               Maximianus
               .
               Thus
               we
               see
               one
               who
               in
               a
               divided
               and
               busie
               time
               ventured
               upon
               the
               absolute
               denyal
               of
               the
               Procession
               of
               the
               
                 Holy
                 Ghost
              
               from
               the
               Son
               not
               as
               a
               bare
               errour
               ,
               but
               as
               
                 impious
                 and
                 blasphemous
              
               ,
               yet
               was
               far
               from
               being
               condemned
               for
               Heretical
               himself
               for
               saying
               so
               ,
               by
               those
               Fathers
               ,
               who
               were
               the
               most
               zealous
               defenders
               of
               the
               true
               
                 Apostolical
                 Faith.
              
               And
               if
               these
               things
               considered
               together
               ,
               do
               not
               make
               it
               appear
               that
               the
               Fathers
               did
               not
               make
               the
               denyal
               of
               the
               Procession
               of
               the
               Holy
               Ghost
               from
               the
               Son
               to
               be
               a
               Heresie
               ,
               I
               know
               not
               what
               can
               be
               made
               plain
               from
               them
               .
            
             
               But
               I
               know
               ,
               whatever
               the
               Fathers
               say
               ,
               you
               are
               of
               
                 Cornelius
                 Mussus
              
               his
               mind
               ,
               
               who
               heartily
               professed
               ,
               
                 that
                 he
                 preferred
                 the
                 judgement
                 of
                 one
                 Pope
                 ,
                 before
                 a
                 thousand
                 Augustines
              
               and
               Hieroms
               ;
               but
               what
               if
               the
               Popes
               should
               prove
               of
               the
               same
               mind
               with
               the
               Fathers
               ,
               how
               then
               can
               this
               be
               accounted
               an
               Heresie
               ?
               And
               that
               they
               were
               exactly
               of
               the
               same
               mind
               ,
               might
               be
               made
               appear
               by
               the
               several
               Epistles
               of
               Vigilius
               and
               Agatho
               in
               confirmation
               of
               the
               Faith
               established
               in
               the
               
                 four
                 first
                 General
                 Councils
              
               ,
               in
               which
               it
               was
               determined
               ,
               that
               all
               necessaries
               were
               already
               in
               the
               Creed
               ,
               and
               that
               there
               needed
               no
               further
               additions
               to
               it
               ,
               both
               which
               are
               produced
               and
               insisted
               on
               by
               the
               Greeks
               in
               the
               fifth
               Session
               at
               Ferrara
               .
               
               But
               I
               pass
               by
               them
               ,
               and
               come
               to
               more
               particular
               testimonies
               of
               Popes
               ,
               and
               that
               either
               in
               Councils
               ,
               or
               upon
               a
               reference
               to
               them
               from
               Councils
               .
               The
               first
               time
               we
               read
               of
               this
               Controversie
               in
               the
               
                 Western
                 Churches
              
               was
               about
               
                 A.
                 D.
              
               767.
               in
               the
               time
               of
               
                 Constantinus
                 Copronymus
              
               ,
               upon
               which
               in
               the
               time
               of
               Pepin
               King
               of
               France
               ,
               there
               was
               a
               Synod
               held
               at
               Gentilly
               near
               Paris
               for
               determining
               a
               Controversie
               between
               the
               Greeks
               and
               Latins
               about
               the
               Trinity
               ,
               as
               appears
               by
               the
               several
               testimonies
               of
               Ado
               and
               Rhegino
               in
               their
               Chronicles
               ,
               produced
               by
               Pithaeus
               ,
               
               Petavius
               ,
               and
               others
               :
               but
               little
               more
               is
               left
               of
               that
               Convention
               ,
               besides
               the
               bare
               mention
               of
               it
               ;
               but
               it
               seems
               the
               ashes
               were
               only
               raked
               over
               these
               coals
               then
               ,
               which
               about
               two
               and
               fourty
               years
               after
               ,
               A.D.
               
               809.
               broke
               out
               into
               a
               greater
               flame
               ;
               for
               ,
               as
               appears
               by
               the
               testimonies
               of
               the
               same
               Ado
               ,
               and
               Adelmus
               or
               Ademarus
               ,
               a
               Synod
               was
               held
               at
               Aquisgrane
               ,
               about
               this
               very
               question
               ,
               
                 Whether
                 the
                 Spirit
                 did
                 proceed
                 from
                 the
                 Son
                 as
                 well
                 as
                 the
                 Father
              
               ;
               which
               question
               ,
               they
               say
               ,
               was
               started
               by
               one
               John
               a
               Monk
               of
               Hierusalem
               ,
               which
               
                 Monk
                 Pithaeus
              
               supposeth
               to
               be
               
                 Johannes
                 Damascenus
              
               ,
               who
               after
               Theodoret
               most
               expresly
               denyed
               
                 the
                 Procession
                 from
                 the
                 Son
              
               ;
               but
               whether
               it
               was
               he
               or
               any
               other
               ,
               it
               seems
               from
               that
               Council
               called
               by
               Charls
               the
               Great
               ,
               there
               were
               several
               Legats
               (
               called
               Apocrisiarij
               )
               dispatched
               to
               Rome
               to
               know
               the
               judgment
               of
               the
               present
               
                 Pope
                 Leo
              
               3.
               concerning
               this
               Controversie
               ;
               the
               Legats
               were
               
                 Bernarius
                 ,
                 Jesse
              
               ,
               and
               Adalhardus
               ,
               the
               two
               former
               the
               Bishops
               of
               Worms
               and
               Amiens
               ,
               the
               latter
               the
               Abbot
               of
               Corbey
               .
               But
               Petavius
               herein
               betrayes
               either
               his
               fraud
               or
               inadvertency
               ,
               that
               he
               will
               by
               no
               means
               admit
               that
               these
               came
               to
               the
               Pope
               to
               know
               his
               judgement
               concerning
               the
               
                 Procession
                 it self
              
               ,
               but
               only
               concerning
               the
               Addition
               of
               the
               Filioque
               to
               the
               Creed
               ,
               which
               now
               began
               to
               be
               used
               in
               the
               
                 Gallican
                 Churches
              
               with
               that
               Addition
               .
               But
               although
               I
               grant
               ,
               that
               the
               main
               of
               their
               business
               was
               concerning
               the
               Addition
               of
               Filioque
               ,
               by
               the
               same
               token
               that
               Leo
               condemned
               it
               ,
               as
               will
               appear
               afterwards
               ;
               yet
               that
               brought
               on
               the
               discourse
               concerning
               the
               Doctrine
               it self
               of
               the
               Procession
               from
               the
               Son.
               For
               in
               the
               Acts
               of
               Smaragdus
               which
               were
               sent
               to
               Charls
               the
               Great
               ,
               
               giving
               an
               account
               of
               this
               Controversie
               ,
               which
               are
               published
               both
               by
               Baronius
               ,
               and
               Sirmondus
               ;
               
               it
               appears
               that
               when
               they
               urge
               the
               Pope
               for
               his
               consent
               to
               the
               addition
               of
               Filioque
               ,
               they
               make
               use
               of
               this
               Argument
               ,
               That
               it
               was
               a
               matter
               of
               Faith
               ,
               and
               therefore
               none
               should
               be
               ignorant
               of
               it
               ;
               upon
               which
               they
               ask
               the
               Pope
               this
               Question
               ;
               
                 Whether
                 if
                 any
                 one
                 doth
                 not
                 know
                 or
                 doth
                 not
                 believe
                 this
                 Article
                 ,
                 he
                 could
                 be
                 saved
                 ?
              
               To
               which
               the
               Pope
               returns
               this
               wise
               and
               cautious
               Answer
               .
               
                 Whosoever
                 by
                 the
                 subtilty
                 of
                 his
                 wit
                 can
                 reach
                 to
                 the
                 knowledge
                 of
                 it
                 ,
              
               
               
                 and
                 knowing
                 it
                 ,
                 will
                 not
                 believe
                 it
                 ,
                 he
                 cannot
                 be
                 saved
                 .
                 For
                 there
                 are
                 many
                 things
                 ,
                 of
                 which
                 this
                 is
                 one
                 ,
                 which
                 being
                 the
                 deeper
                 mysteries
                 of
                 Faith
                 ,
                 to
                 the
                 knowledge
                 of
                 which
                 many
                 can
                 attain
                 ,
                 but
                 many
                 others
                 cannot
                 ,
                 being
                 hindred
                 either
                 through
                 want
                 of
                 age
                 ,
                 or
                 capacity
                 ;
                 and
                 therefore
                 ,
                 as
                 we
                 said
                 before
                 ,
                 he
                 that
                 can
                 and
                 will
                 not
                 ,
                 shall
                 not
                 be
                 saved
                 .
              
               I
               pray
               ,
               Sir
               ,
               do
               me
               the
               Favour
               to
               let
               me
               know
               your
               judgement
               ,
               whether
               this
               Pope
               were
               Infallible
               or
               no
               ?
               or
               ,
               will
               you
               acknowledge
               that
               he
               was
               quite
               
                 beside
                 the
                 Cushion
              
               ,
               that
               is
               ,
               not
               
                 in
                 Cathedrâ
              
               when
               he
               spake
               it
               ?
               What
               ?
               not
               then
               ,
               when
               Solemn
               Legats
               were
               dispatched
               from
               a
               Council
               purposely
               to
               know
               his
               judgement
               in
               a
               matter
               of
               Controversie
               ,
               which
               the
               Church
               was
               divided
               about
               ?
               If
               so
               ,
               the
               Pope
               shall
               never
               be
               
                 in
                 Cathedrâ
              
               but
               when
               you
               will
               have
               him
               ;
               or
               if
               he
               were
               there
               ,
               you
               will
               surely
               say
               ,
               he
               did
               not
               act
               very
               Apostolically
               ,
               when
               he
               spake
               these
               words
               .
               For
               ,
               can
               any
               thing
               be
               more
               plain
               ,
               then
               that
               the
               Pope
               determins
               this
               Article
               of
               the
               Procession
               from
               the
               Son
               ,
               to
               be
               no
               necessary
               Article
               of
               Faith
               :
               but
               acknowledgeth
               it
               to
               be
               one
               of
               the
               deeper
               mysteries
               of
               Religion
               which
               none
               were
               obliged
               to
               believe
               ,
               but
               such
               as
               could
               reach
               to
               the
               knowledge
               of
               ;
               which
               either
               want
               of
               age
               in
               some
               ,
               capacity
               in
               others
               ,
               and
               invincible
               prejudice
               in
               many
               more
               ,
               might
               keep
               them
               from
               the
               knowledge
               of
               ?
               Thus
               it
               appears
               by
               the
               Pope's
               judgement
               ,
               the
               denyal
               of
               this
               could
               be
               no
               Heresie
               then
               ,
               because
               he
               declares
               it
               ,
               not
               to
               be
               necessary
               to
               be
               believed
               by
               all
               .
               What
               now
               must
               we
               think
               of
               this
               Pope
               ,
               if
               we
               apply
               your
               words
               to
               him
               .
               
                 Were
                 all
                 other
                 succeeding
                 ages
                 blind
                 ,
                 and
                 this
                 Pope
                 only
                 clear
                 and
                 sharp-sighted
                 ?
                 which
                 judgement
                 of
                 his
                 must
                 be
                 called
                 nothing
                 short
                 of
                 swelling
                 presumption
              
               ;
               and
               if
               you
               please
               St.
               
                 Austin
                 shall
                 be
                 quoted
                 for
                 it
                 too
                 ,
              
               but
               it
               must
               be
               in
               some
               other
               place
               ,
               besides
               that
               where
               he
               sayes
               ,
               that
               
                 Pride
                 is
                 the
                 Mother
                 of
                 Heresie
                 .
              
               Do
               you
               think
               we
               can
               do
               other
               then
               hugely
               applaud
               our selves
               ,
               in
               seeing
               you
               so
               furiously
               lay
               about
               you
               ,
               when
               we
               know
               ,
               your
               first
               blows
               fall
               on
               the
               Fathers
               ,
               and
               your
               second
               cut
               off
               one
               Leg
               at
               least
               of
               your
               
                 Infallible
                 Chair
              
               .
               Can
               we
               have
               better
               security
               against
               you
               then
               the
               judgement
               of
               one
               of
               your
               own
               Popes
               ?
               may
               we
               not
               well
               be
               
                 accounted
                 blind
              
               ,
               when
               for
               our
               sakes
               Infallibility
               it self
               must
               be
               so
               too
               ?
               If
               you
               tell
               us
               that
               after
               -
               Popes
               declared
               otherwise
               :
               I
               have
               but
               one
               request
               to
               make
               to
               you
               ,
               viz.
               To
               make
               it
               appear
               ,
               that
               when
               two
               Popes
               shall
               determine
               both
               parts
               of
               a
               
                 Contradiction
                 to
                 be
                 true
              
               ,
               they
               both
               are
               Infallible
               in
               doing
               so
               .
            
             
               But
               if
               we
               proceed
               a
               little
               further
               ,
               it
               may
               be
               we
               shall
               find
               the
               judgement
               of
               another
               Pope
               agreeing
               with
               this
               .
               
               For
               which
               we
               must
               consider
               that
               
                 A.
                 D.
              
               858
               ,
               Ignatius
               the
               Patriarch
               of
               Constantinople
               being
               imprisoned
               by
               the
               
                 Emperour
                 Michael
              
               ,
               and
               Photius
               being
               placed
               in
               his
               room
               ,
               in
               a
               Council
               held
               by
               
                 Photius
                 A.
                 D.
              
               861
               ,
               Ignatius
               was
               condemned
               ,
               upon
               which
               he
               being
               likewise
               condemned
               by
               
                 Pope
                 Nicolaus
              
               at
               Rome
               ,
               he
               doth
               as
               much
               for
               him
               at
               Constantinople
               .
               So
               that
               those
               grudges
               which
               had
               been
               before
               more
               closely
               carried
               between
               the
               Greeks
               and
               Latins
               ,
               did
               now
               openly
               discover
               
               themselves
               .
               But
               among
               several
               other
               things
               which
               Photius
               charged
               the
               
                 Latin
                 Church
              
               with
               ,
               the
               chiefest
               and
               that
               which
               he
               insists
               on
               with
               the
               greatest
               vehemency
               is
               ,
               
                 That
                 they
                 did
                 attempt
                 to
                 corrupt
                 and
                 adulterate
                 the
                 holy
                 and
                 sacred
                 Symbol
                 of
                 Faith
                 ,
              
               
               
                 which
                 had
                 obtained
                 an
                 unalterable
                 force
                 by
                 the
                 Decrees
                 of
                 Synods
                 and
                 Councils
                 ,
                 with
                 false
                 senses
                 and
                 new
                 additions
                 ,
                 by
                 an
                 unmeasurable
                 confidence
                 .
                 O
                 their
                 Diabolical
                 machinations
                 !
                 for
                 by
                 a
                 strange
                 innovation
                 ,
                 they
                 make
                 the
                 Holy
                 Ghost
                 proceed
                 not
                 only
                 from
                 the
                 Father
                 ,
                 but
                 the
                 Son
                 too
                 .
              
               This
               we
               find
               in
               his
               
                 Encyclical
                 Epistle
              
               ,
               published
               by
               him
               on
               the
               account
               of
               the
               difference
               between
               the
               Latin
               and
               the
               
                 Greek
                 Church
              
               ,
               in
               which
               he
               largely
               disputes
               against
               the
               Doctrine
               of
               the
               
                 Procession
                 of
                 the
                 Spirit
                 from
                 the
                 Son
                 ,
              
               and
               ,
               as
               we
               see
               ,
               charges
               the
               Latins
               with
               fraud
               ,
               presumption
               ,
               and
               a
               desire
               of
               Innovation
               ,
               in
               the
               inserting
               that
               Article
               into
               the
               Creed
               .
               Not
               long
               after
               ,
               this
               
                 Pope
                 Nicolaus
              
               having
               advised
               with
               the
               
                 Gallican
                 Bishops
              
               what
               to
               do
               in
               this
               business
               ,
               dyes
               ;
               to
               whom
               Adrian
               succeeds
               as
               bitter
               against
               Photius
               as
               his
               Predecessor
               ,
               and
               had
               more
               advantage
               against
               him
               then
               the
               other
               had
               .
               For
               ,
               at
               Constantinople
               the
               
                 Emperour
                 Michael
              
               being
               slain
               by
               Basilius
               whom
               he
               had
               adopted
               to
               a
               Partnership
               in
               the
               Empire
               the
               year
               before
               ,
               he
               presently
               banisheth
               Photius
               ,
               restoreth
               Ignatius
               ,
               calleth
               a
               
                 Council
                 A.
                 D.
              
               869
               ,
               in
               which
               Photius
               is
               Anathematized
               ;
               and
               ,
               for
               the
               greater
               execration
               of
               him
               ,
               they
               dipt
               their
               Pens
               wherewith
               they
               subscribed
               ,
               in
               the
               Sacred
               Chalice
               .
               This
               the
               Latins
               call
               the
               eighth
               
                 Oecumenical
                 Synod
              
               .
               Notwithstanding
               all
               which
               ,
               Ignatius
               being
               dead
               ,
               Photius
               is
               restored
               by
               
                 Basilius
                 Macedo
                 ,
                 A.
                 D.
              
               878.
               
               Legats
               are
               dispatched
               to
               
                 Pope
                 John
              
               8.
               (
               as
               in
               courtesie
               to
               you
               we
               call
               him
               )
               who
               succeeded
               Adrian
               ,
               that
               Photius
               might
               be
               restored
               to
               the
               communion
               of
               the
               Church
               and
               his
               
                 Patriarchal
                 dignity
              
               ;
               which
               is
               presently
               done
               .
               The
               year
               following
               ,
               a
               
                 General
                 Council
              
               is
               held
               at
               Constantinople
               ,
               in
               which
               the
               
                 Popes
                 Legats
              
               are
               present
               ,
               and
               this
               the
               Greeks
               only
               admit
               for
               the
               eighth
               Oecumenical
               .
               In
               which
               all
               that
               was
               done
               against
               Photius
               is
               abrogated
               ,
               the
               
                 Constantinopolitan
                 Creed
              
               without
               the
               addition
               of
               Filioque
               is
               solemnly
               read
               ,
               and
               it
               is
               decreed
               against
               the
               Latins
               ,
               the
               
                 Popes
                 Legats
              
               consenting
               ,
               that
               nothing
               should
               be
               added
               to
               the
               Creed
               .
               But
               lest
               you
               should
               think
               the
               
                 Popes
                 Legats
              
               were
               practised
               upon
               by
               some
               arts
               of
               Photius
               (
               for
               some
               of
               his
               Enemies
               among
               other
               reproaches
               ,
               did
               not
               stick
               to
               say
               ,
               he
               learnt
               Magick
               from
               the
               famous
               Santarabenus
               )
               .
               And
               ,
               that
               it
               was
               done
               without
               the
               Popes
               free
               consent
               :
               we
               have
               his
               own
               testimony
               afterwards
               in
               approbation
               of
               it
               .
               For
               Pithaeus
               ,
               an
               ingenuous
               as
               well
               as
               very
               learned
               man
               ,
               
               confesseth
               ,
               that
               the
               Letters
               of
               this
               Pope
               are
               still
               extant
               among
               the
               Latins
               ,
               by
               which
               it
               appears
               that
               he
               condemned
               all
               the
               Synods
               held
               against
               Photius
               ,
               whether
               at
               Rome
               or
               Constantinople
               ;
               and
               the
               
                 Patriarch
                 Hieremias
              
               (
               whose
               testimony
               in
               other
               cases
               you
               make
               much
               of
               )
               saith
               expresly
               ,
               not
               only
               that
               the
               Pope
               consented
               to
               this
               Synod
               ,
               by
               the
               
                 Cardinal
                 Peter
              
               ,
               and
               Paulus
               ,
               and
               Eugenius
               who
               were
               there
               his
               Legats
               ;
               but
               that
               in
               an
               Epistle
               he
               writ
               to
               Photius
               ,
               he
               hath
               these
               words
               .
               
                 I
                 declare
                 again
                 to
                 your
                 Grace
                 ,
                 concerning
                 that
                 Article
                 ,
              
               
               
                 by
                 which
                 such
                 scandals
                 have
                 been
                 in
                 the
                 Churches
                 of
                 Christ.
                 Assure
                 your self
                 ,
                 that
                 we
                 not
                 only
                 speak
                 this
                 ,
                 but
                 that
                 we
                 really
                 judge
                 ,
                 Those
                 who
                 first
                 durst
                 out
                 of
                 their
                 presumption
                 do
                 this
                 ,
                 to
                 be
                 transgressors
                 of
                 the
                 sacred
                 Oracles
                 ,
                 changers
                 of
                 
                 the
                 Doctrine
                 of
                 our
                 Lord
                 Christ
                 ,
                 and
                 the
                 Holy
                 Fathers
                 ,
                 and
                 we
                 place
                 them
                 in
                 the
                 Society
                 of
              
               Judas
               .
               What
               Article
               was
               this
               ,
               I
               pray
               ,
               which
               the
               Pope
               is
               so
               zealous
               against
               ?
               even
               no
               other
               then
               that
               
                 which
                 you
                 account
                 all
                 blind
                 who
                 do
                 not
                 esteem
                 the
                 denyal
                 of
                 it
                 Heresie
                 .
              
               It
               seems
               then
               we
               have
               one
               more
               added
               to
               the
               number
               of
               Heretical
               Popes
               ;
               for
               ,
               Photius
               himself
               could
               not
               express
               more
               vehemency
               against
               this
               Article
               then
               the
               Pope
               doth
               ,
               and
               that
               when
               by
               his
               Legats
               in
               a
               Council
               (
               therefore
               Infallible
               ,
               according
               to
               you
               ,
               because
               confirmed
               by
               the
               Pope
               )
               he
               had
               declared
               himself
               utterly
               against
               the
               addition
               of
               this
               Article
               to
               the
               Creed
               .
               And
               instead
               of
               accounting
               them
               Hereticks
               who
               denyed
               it
               ,
               you
               see
               how
               much
               worse
               then
               Hereticks
               he
               accounted
               them
               who
               first
               added
               it
               .
               So
               that
               I
               wonder
               ,
               you
               do
               not
               rather
               account
               the
               belief
               of
               that
               Article
               Heresie
               ,
               than
               the
               denyal
               of
               it
               .
               I
               know
               well
               enough
               ,
               how
               your
               party
               rail
               here
               to
               purpose
               against
               Photius
               ;
               but
               what
               is
               all
               that
               to
               the
               business
               ?
               Let
               Photius
               be
               what
               he
               will
               ,
               Were
               not
               the
               
                 Popes
                 Legats
              
               present
               at
               the
               Council
               ?
               Did
               not
               they
               confirm
               the
               decrees
               of
               it
               ?
               Did
               not
               the
               Pope
               afterwards
               ratifie
               it
               ?
               So
               that
               if
               ever
               Council
               were
               Infallible
               according
               to
               your
               Principles
               ,
               this
               must
               be
               ;
               choose
               therefore
               ,
               either
               to
               relinquish
               the
               Pope's
               and
               
                 Councils
                 Infallibility
              
               ,
               or
               else
               acknowledge
               that
               men
               at
               one
               time
               may
               be
               infallibly
               guilty
               of
               violating
               
                 Scriptures
                 ,
                 Fathers
                 ,
                 Councils
              
               for
               asserting
               that
               Doctrine
               ,
               which
               they
               may
               be
               Infallibly
               guilty
               of
               Heresie
               for
               not
               asserting
               at
               another
               .
               I
               know
               very
               well
               ,
               that
               Marinus
               who
               succeeded
               John
               8.
               at
               Rome
               ,
               condemned
               his
               Predecessors
               acts
               and
               Photius
               together
               ,
               (
               for
               he
               was
               before
               imployed
               both
               by
               Nicolaus
               and
               Adrian
               in
               the
               excommunicating
               and
               condemning
               Photius
               )
               but
               what
               this
               proves
               I
               understand
               not
               ,
               any
               further
               ,
               then
               that
               still
               one
               Pope
               may
               Infallibly
               contradict
               another
               ,
               or
               that
               a
               Pope
               without
               a
               Council
               shall
               be
               more
               Infallible
               then
               with
               one
               ,
               or
               lastly
               (
               which
               is
               the
               grand
               
                 Arcanum
                 Imperii
              
               )
               those
               Popes
               and
               those
               Decrees
               which
               are
               for
               the
               present
               interest
               of
               the
               Church
               of
               Rome
               must
               be
               owned
               as
               Infallible
               ;
               but
               for
               the
               rest
               ,
               the
               best
               Art
               must
               be
               used
               to
               blast
               them
               that
               may
               be
               .
               And
               for
               this
               you
               want
               not
               your
               many
               tricks
               and
               devices
               to
               accuse
               Authors
               of
               Forgery
               ,
               cry
               out
               on
               them
               for
               Hereticks
               ,
               rail
               out
               of
               measure
               when
               you
               have
               nothing
               else
               to
               say
               ;
               or
               if
               after
               all
               this
               ,
               Testimonies
               stand
               of
               force
               against
               you
               ,
               then
               nothing
               is
               left
               ,
               but
               
                 Excogitato
                 commento
                 detorquere
                 in
                 alium
                 sensum
                 ,
              
               to
               find
               out
               some
               trick
               to
               wrest
               them
               to
               another
               sense
               ,
               as
               the
               Authors
               of
               the
               
                 Belgick
                 Index
                 Expurgatorius
              
               professed
               in
               the
               case
               of
               Bertram
               .
               But
               for
               all
               men
               who
               think
               it
               not
               lawful
               to
               say
               any
               thing
               in
               a
               bad
               Cause
               ,
               this
               may
               certainly
               be
               sufficient
               to
               shew
               ,
               that
               if
               Fathers
               and
               Councils
               may
               be
               relyed
               on
               ,
               if
               Popes
               and
               Councils
               be
               Infallible
               ,
               that
               was
               not
               accounted
               an
               Heresie
               by
               them
               ,
               which
               you
               condemn
               for
               such
               in
               the
               
                 Greek
                 Church
              
               .
            
             
               Having
               thus
               discovered
               ,
               
               that
               this
               opinion
               you
               condemn
               for
               Heresie
               in
               the
               
                 Greek
                 Church
              
               ,
               was
               otherwise
               esteemed
               both
               by
               
                 Fathers
                 ,
                 Oecumenical
                 Councils
                 ,
                 and
                 Popes
              
               ;
               I
               come
               to
               that
               which
               you
               seem
               to
               rely
               on
               for
               making
               it
               Heretical
               ,
               
                 viz.
                 That
                 the
                 Greeks
                 and
                 Latins
                 both
                 together
                 condemned
                 it
                 for
                 Heretical
                 in
                 the
              
               General
               Council
               at
               Florence
               .
               Although
               it
               might
               be
               worth
               our
               while
               to
               inquire
               how
               far
               any
               
                 General
                 Council
              
               can
               either
               make
               or
               declare
               that
               to
               be
               a
               necessary
               Article
               of
               Faith
               ,
               which
               was
               determined
               to
               be
               otherwise
               by
               former
               
                 General
                 Councils
              
               .
               But
               omitting
               that
               at
               present
               which
               we
               may
               have
               a
               fitter
               occasion
               to
               discuss
               in
               the
               question
               of
               fundamentals
               ,
               and
               the
               Infallibility
               of
               
                 General
                 Councils
              
               ;
               I
               therefore
               come
               to
               examine
               the
               matter
               of
               fact
               in
               the
               
                 Florentine
                 Council
              
               ,
               concerning
               the
               determination
               of
               this
               opinion
               there
               as
               Heretical
               .
               Wherein
               if
               we
               consider
               
               the
               time
               in
               which
               ,
               and
               the
               occasion
               upon
               which
               this
               Council
               was
               call'd
               ,
               if
               we
               consider
               the
               way
               of
               the
               managery
               of
               it
               ,
               the
               Arts
               whereby
               the
               Greeks
               were
               drawn
               to
               this
               consent
               ,
               the
               manner
               of
               proposing
               the
               Decrees
               of
               it
               ,
               or
               the
               acceptance
               which
               it
               found
               in
               the
               
                 Greek
                 Church
              
               ,
               upon
               none
               of
               these
               respects
               we
               shall
               have
               cause
               to
               look
               upon
               it
               as
               a
               free
               and
               
                 General
                 Council
              
               ,
               determining
               that
               opinion
               as
               Heretical
               ,
               which
               you
               say
               was
               so
               determined
               here
               .
               In
               all
               which
               we
               must
               profess
               how
               much
               we
               are
               obliged
               to
               that
               faithful
               and
               impartial
               account
               of
               all
               the
               proceedings
               relating
               to
               this
               Council
               ,
               written
               by
               
                 Sylvester
                 Sguropulus
              
               one
               present
               at
               the
               most
               secret
               negotiations
               of
               it
               ,
               transcribed
               out
               of
               the
               MS
               in
               the
               King
               of
               France
               his
               Library
               ,
               by
               
                 Claudius
                 Sarravius
              
               ,
               and
               first
               published
               for
               the
               general
               good
               of
               the
               world
               by
               our
               learned
               
                 Dean
                 of
                 Wells
              
               .
               It
               appears
               then
               ,
               that
               which
               gave
               the
               first
               rise
               to
               the
               thoughts
               of
               union
               between
               the
               Greek
               and
               
                 Latin
                 Churches
              
               ,
               was
               the
               miserable
               condition
               which
               the
               
                 Greek
                 Empire
              
               was
               now
               reduced
               to
               ,
               by
               the
               incursions
               of
               the
               Turks
               and
               Saracens
               .
               For
               it
               seems
               for
               thirty
               years
               ,
               (
               before
               that
               an
               Embassadour
               was
               sent
               to
               Rome
               from
               
                 Manuel
                 Palaeologus
              
               to
               negotiate
               the
               business
               of
               the
               union
               )
               from
               the
               time
               of
               the
               
                 Patriarch
                 Nilus
              
               and
               
                 Pope
                 Vrban
              
               ,
               there
               had
               been
               no
               entercourse
               at
               all
               between
               the
               Popes
               and
               Patriarchs
               ,
               but
               now
               upon
               this
               address
               made
               to
               them
               by
               the
               Greeks
               ,
               the
               Popes
               caress
               them
               with
               all
               imaginable
               kindness
               ,
               feed
               them
               high
               with
               Promises
               ,
               engage
               their
               utmost
               to
               promote
               this
               union
               ,
               (
               well
               knowing
               with
               what
               advantage
               to
               themselves
               it
               might
               be
               managed
               in
               this
               Critical
               juncture
               of
               their
               affairs
               )
               .
               For
               now
               Amurath
               .
               2.
               having
               subdued
               Peloponnesus
               ,
               
               had
               advanced
               almost
               to
               the
               walls
               of
               Constantinople
               ,
               and
               therefore
               when
               the
               Pope
               sent
               one
               to
               the
               Emperour
               and
               Patriarch
               to
               appoint
               a
               day
               for
               the
               Council
               ,
               they
               told
               him
               they
               could
               not
               then
               have
               leisure
               to
               think
               of
               Councils
               ;
               and
               if
               they
               had
               ,
               by
               reason
               of
               the
               fury
               of
               the
               Wars
               the
               Bishops
               could
               not
               be
               assembled
               together
               to
               make
               a
               full
               Council
               .
               But
               it
               seems
               the
               state
               of
               affairs
               grew
               worse
               still
               with
               them
               ,
               and
               the
               Dead-Palsy
               of
               
                 Manuel
                 Pelaeologus
              
               was
               but
               an
               Embleme
               of
               a
               worse
               in
               the
               State
               ,
               the
               Empire
               being
               brought
               daily
               into
               greater
               dangers
               .
               Which
               put
               
                 Johannes
                 Palaeologus
              
               upon
               further
               thoughts
               ,
               how
               any
               help
               or
               relief
               might
               be
               had
               from
               the
               West
               in
               this
               extremity
               .
               But
               they
               might
               easily
               understand
               the
               terms
               of
               that
               Vnion
               from
               the
               Speech
               of
               the
               Cardinals
               to
               the
               
                 Emperours
                 Legats
              
               ,
               That
               the
               
                 Roman
                 Church
              
               was
               the
               Mother
               ,
               and
               the
               Eastern
               only
               the
               Daughter
               ,
               and
               therefore
               it
               was
               but
               fit
               that
               the
               Daughter
               should
               submit
               to
               the
               Mother
               ;
               That
               for
               their
               parts
               ,
               they
               would
               not
               leave
               the
               decision
               of
               this
               Controversie
               to
               multitudes
               of
               voices
               ,
               (
               it
               seems
               then
               they
               had
               high
               thoughts
               of
               the
               Infallibility
               of
               
                 General
                 Councils
              
               )
               ,
               
               but
               three
               should
               be
               chosen
               on
               either
               side
               ,
               who
               being
               apart
               by
               themselves
               should
               invoke
               God
               ,
               and
               whatever
               he
               should
               reveal
               unto
               them
               ,
               that
               all
               should
               consent
               to
               :
               For
               he
               that
               hath
               said
               ,
               that
               
                 Where
                 two
                 or
                 three
                 are
                 gathered
                 together
                 in
                 his
                 Name
                 he
                 would
                 be
                 in
                 the
                 midst
                 of
                 them
                 ;
                 he
                 that
                 made
                 the
                 Ass
                 to
                 speak
              
               (
               the
               Cardinal
               's
               own
               Argument
               )
               
                 would
                 not
                 fail
                 of
                 letting
                 them
                 know
                 his
                 Will
                 Infallibly
                 ,
                 which
                 was
                 to
                 be
                 received
                 from
                 them
                 by
                 all
                 others
                 .
              
               (
               There
               may
               be
               then
               a
               much
               readier
               way
               for
               Infallibility
               ,
               than
               by
               Pope
               and
               Councils
               )
               .
               But
               if
               nothing
               else
               would
               satisfie
               but
               a
               Council
               ,
               it
               must
               be
               in
               Italy
               ,
               contrary
               to
               the
               Popes
               promise
               before
               ,
               that
               it
               should
               be
               at
               Constantinople
               ;
               but
               when
               they
               urged
               the
               vastness
               of
               the
               expense
               ,
               and
               unsuitableness
               of
               it
               to
               their
               present
               necessities
               ;
               rather
               then
               a
               matter
               likely
               to
               be
               so
               much
               for
               the
               advantage
               of
               the
               See
               of
               Rome
               should
               not
               go
               forward
               ,
               the
               Pope
               proffers
               to
               advance
               a
               considerable
               sum
               of
               money
               for
               the
               defraying
               the
               charges
               of
               the
               Greeks
               ,
               both
               
               in
               coming
               to
               ,
               and
               abiding
               at
               the
               Council
               .
               Which
               those
               who
               understand
               not
               the
               intrigues
               of
               that
               Court
               ,
               would
               have
               thought
               had
               been
               far
               better
               spent
               in
               a
               present
               supply
               of
               the
               
                 Greek
                 Emperour
              
               ,
               the
               better
               to
               have
               enabled
               him
               to
               defend
               the
               
                 Christian
                 Churches
              
               from
               the
               invasion
               of
               their
               enemies
               .
               But
               any
               one
               who
               looks
               into
               the
               management
               of
               things
               ,
               will
               easily
               discern
               upon
               what
               grounds
               the
               Pope
               chose
               rather
               a
               dilatory
               proceeding
               ,
               drawing
               the
               Emperour
               and
               so
               many
               Bishops
               from
               Greece
               into
               Italy
               at
               that
               time
               ,
               and
               all
               the
               while
               to
               feed
               them
               with
               rich
               Promises
               of
               Assistance
               upon
               condition
               that
               the
               Vnion
               was
               accomplished
               ;
               but
               at
               last
               after
               two
               years
               attendance
               (
               for
               so
               long
               the
               Council
               continued
               at
               Ferrara
               and
               Florence
               )
               the
               poor
               Emperour
               was
               sent
               home
               as
               empty
               as
               he
               came
               ,
               and
               found
               things
               in
               a
               much
               worse
               condition
               then
               he
               left
               them
               .
               Which
               could
               not
               rationally
               be
               expected
               to
               be
               otherwise
               .
               When
               the
               Greeks
               knew
               that
               the
               Emperour
               had
               assented
               that
               the
               Council
               should
               be
               in
               Italy
               ,
               
               they
               began
               strangely
               to
               be
               troubled
               at
               it
               ,
               some
               resolved
               never
               to
               communicate
               more
               in
               the
               Councils
               of
               the
               Vnion
               ;
               the
               Patriarch
               often
               said
               ,
               that
               he
               knew
               no
               good
               issue
               could
               come
               of
               a
               Council
               held
               in
               the
               Popes
               Territories
               ;
               and
               if
               they
               must
               receive
               their
               allowance
               from
               the
               Pope
               ,
               what
               did
               they
               else
               but
               therein
               confess
               themselves
               his
               Vassals
               already
               ,
               and
               therefore
               nothing
               could
               be
               expected
               from
               them
               ,
               but
               to
               do
               just
               what
               he
               would
               have
               them
               ;
               or
               else
               he
               might
               easily
               starve
               them
               into
               consent
               and
               approbation
               of
               his
               Will.
               For
               they
               should
               be
               wholly
               under
               his
               power
               ,
               and
               if
               he
               denyed
               their
               stipends
               ,
               there
               was
               no
               possibility
               of
               getting
               from
               him
               .
               Was
               not
               this
               then
               like
               to
               be
               a
               very
               
                 free
                 Council
              
               ?
               And
               it
               proved
               accordingly
               :
               for
               when
               they
               were
               at
               Council
               the
               Pope
               kept
               them
               short
               enough
               ,
               so
               that
               many
               of
               them
               were
               reduced
               to
               the
               greatest
               necessities
               ,
               and
               were
               not
               suffered
               unless
               by
               stealth
               to
               go
               so
               much
               as
               out
               of
               the
               Gates
               of
               the
               City
               ,
               as
               Bessarion
               himself
               once
               found
               ,
               
               when
               he
               attempted
               it
               at
               Florence
               .
               But
               notwithstanding
               all
               the
               perswasions
               of
               the
               wisest
               of
               his
               Councellors
               at
               home
               to
               the
               contrary
               ,
               
               notwithstanding
               an
               Express
               from
               the
               
                 Emperour
                 Sigismund
              
               to
               disswade
               the
               
                 Greek
                 Emperour
              
               in
               the
               present
               state
               of
               affairs
               from
               this
               journy
               into
               Italy
               ,
               yet
               he
               was
               resolved
               upon
               it
               ,
               and
               used
               all
               the
               arts
               he
               could
               before-hand
               to
               make
               choice
               of
               such
               persons
               as
               might
               be
               most
               for
               his
               purpose
               .
               Himself
               without
               the
               consent
               of
               the
               Patriarch
               ,
               appointing
               the
               Legats
               of
               the
               three
               other
               Patriarchs
               of
               
                 Jerusalem
                 ,
                 Antioch
              
               ,
               and
               Alexandria
               :
               
               and
               when
               these
               Patriarchs
               had
               given
               no
               other
               instructions
               to
               these
               Legats
               ,
               then
               that
               they
               should
               have
               power
               to
               give
               their
               suffrages
               upon
               these
               terms
               and
               no
               other
               ,
               
                 That
                 all
                 things
                 were
                 carried
                 fairly
                 ,
                 and
                 defined
                 Canonically
                 ,
                 according
                 to
                 the
                 decrees
                 of
                 Oecumenical
                 Councils
                 and
                 Holy
                 Fathers
                 ,
                 so
                 that
                 nothing
                 should
                 be
                 added
                 ,
                 changed
                 ,
                 or
                 innovated
                 in
                 the
                 Symbol
                 of
                 Faith
              
               ;
               he
               at
               the
               instigation
               of
               one
               of
               the
               
                 Latin
                 Legats
              
               ,
               then
               resident
               at
               Constantinople
               ,
               sent
               away
               to
               the
               several
               Patriarchs
               ,
               for
               the
               altering
               their
               instructions
               ,
               upon
               a
               solemn
               Promise
               that
               the
               conditions
               mentioned
               by
               them
               should
               however
               be
               exactly
               observed
               :
               
               which
               whether
               they
               were
               or
               no
               ,
               will
               appear
               by
               the
               series
               of
               the
               story
               .
               And
               that
               we
               may
               better
               judge
               how
               General
               this
               Council
               was
               like
               to
               be
               ,
               at
               the
               same
               time
               that
               these
               negotiations
               for
               Vnion
               were
               on
               foot
               ,
               the
               Council
               of
               Basil
               was
               then
               sitting
               in
               opposition
               to
               
                 Pope
                 Eugenius
              
               ;
               to
               them
               and
               to
               the
               Pope
               at
               the
               same
               time
               ,
               the
               Emperour
               dispatcheth
               several
               Legats
               with
               the
               same
               instructions
               ,
               and
               both
               of
               them
               returned
               theirs
               to
               the
               Emperour
               ,
               seeking
               as
               much
               as
               possible
               to
               outvy
               each
               other
               in
               large
               Promises
               if
               the
               Greeks
               did
               joyn
               in
               Council
               with
               them
               ;
               
               both
               which
               the
               Emperour
               held
               in
               play
               till
               he
               could
               see
               with
               whom
               he
               was
               like
               to
               make
               the
               best
               terms
               .
               But
               as
               
               the
               Romanists
               are
               never
               backward
               at
               such
               arts
               ,
               they
               had
               caused
               it
               by
               their
               Instruments
               to
               be
               reported
               at
               Constantinople
               ,
               that
               the
               Council
               at
               Basil
               had
               submitted
               to
               the
               Pope
               ,
               which
               within
               fifteen
               days
               was
               confuted
               by
               the
               arrival
               of
               the
               Gallyes
               sent
               from
               the
               Council
               to
               convey
               the
               Greeks
               over
               to
               it
               ;
               
               upon
               which
               the
               Emperour
               had
               much
               to
               do
               to
               keep
               Condelmerius
               the
               
                 Popes
                 Nephew
              
               from
               fighting
               the
               
                 Councils
                 Gallies
              
               within
               his
               view
               ;
               for
               he
               said
               ,
               he
               had
               express
               order
               from
               the
               Pope
               to
               sink
               them
               where-ever
               he
               met
               them
               .
               And
               were
               not
               these
               fair
               tendencies
               to
               a
               free
               and
               
                 General
                 Council
              
               ?
               And
               yet
               after
               all
               this
               ,
               not
               full
               thirty
               Bishops
               of
               the
               
                 Greek
                 Church
              
               went
               along
               with
               the
               Patriarch
               ,
               
               as
               appears
               by
               the
               particular
               enumeration
               of
               them
               by
               Sguropulus
               :
               other
               Officers
               indeed
               ,
               and
               Monks
               ,
               there
               were
               to
               fill
               up
               the
               number
               ;
               and
               yet
               these
               were
               more
               then
               the
               Emperour
               could
               well
               mould
               to
               his
               designes
               when
               he
               had
               them
               there
               .
               But
               the
               Pope
               soon
               accomplished
               the
               Patriarchs
               prediction
               in
               keeping
               them
               bare
               enough
               ,
               when
               they
               were
               at
               his
               finding
               ,
               
               that
               he
               might
               be
               sure
               to
               make
               them
               
                 hungry
                 Greeks
              
               ,
               and
               then
               he
               supposed
               the
               other
               part
               of
               the
               Proverb
               would
               follow
               after
               .
               After
               the
               Council
               had
               begun
               at
               Ferrara
               ,
               and
               continued
               there
               sixteen
               Sessions
               ,
               wherein
               were
               many
               publick
               and
               solemn
               Disputes
               between
               the
               Greeks
               and
               Latins
               ,
               it
               was
               removed
               to
               Florence
               ;
               where
               the
               Greeks
               still
               underwent
               the
               same
               hardships
               ,
               and
               the
               Latins
               sought
               to
               hold
               out
               at
               Disputations
               ,
               till
               the
               Greeks
               necessity
               should
               be
               so
               pressing
               ,
               as
               to
               necessitate
               them
               to
               an
               absolute
               submission
               to
               the
               
                 Latin
                 Church
              
               .
               But
               ,
               Reports
               and
               Messages
               coming
               from
               Constantinople
               ,
               acquainting
               the
               Emperour
               with
               the
               difficulties
               the
               City
               was
               in
               ,
               and
               the
               Progress
               which
               the
               enemies
               made
               ;
               and
               finding
               ,
               that
               during
               the
               sitting
               of
               the
               Council
               the
               Pope
               still
               put
               him
               off
               and
               gave
               him
               nothing
               but
               words
               ,
               he
               therefore
               resolves
               upon
               another
               course
               ;
               he
               breaks
               all
               publick
               and
               Conciliary
               proceedings
               ,
               pretending
               that
               no
               issue
               would
               come
               of
               those
               Disputations
               ,
               calls
               a
               private
               Cabal
               of
               such
               whom
               he
               knew
               fittest
               for
               his
               purpose
               to
               contrive
               some
               shorter
               way
               to
               put
               an
               end
               to
               this
               business
               .
               For
               that
               end
               ,
               makes
               choice
               first
               of
               ten
               Persons
               of
               either
               side
               to
               agree
               upon
               some
               proposals
               for
               Union
               ,
               
               and
               acquaints
               none
               else
               of
               the
               Greeks
               with
               their
               transactions
               .
               When
               these
               things
               took
               no
               effect
               ,
               the
               Patriarch
               who
               carryed
               on
               the
               Emperour's
               design
               ,
               often
               convenes
               the
               Greeks
               together
               ,
               and
               in
               plain
               terms
               perswades
               them
               to
               perfect
               dissimulation
               ,
               that
               since
               the
               necessity
               of
               affairs
               was
               such
               ,
               it
               would
               be
               hugely
               for
               their
               advantage
               ,
               if
               in
               some
               things
               they
               did
               yield
               to
               the
               Latins
               desires
               .
               When
               they
               told
               him
               that
               in
               matters
               of
               Faith
               they
               could
               not
               do
               it
               ,
               he
               replyes
               ,
               that
               if
               in
               twenty
               four
               Articles
               of
               Faith
               they
               yielded
               but
               in
               one
               ,
               the
               soundness
               of
               
                 twenty
                 three
              
               would
               make
               amends
               for
               the
               
                 twenty
                 fourth
              
               .
               Such
               kind
               of
               Arguments
               as
               these
               were
               they
               driven
               to
               ,
               to
               bring
               the
               Greeks
               to
               hearken
               to
               any
               terms
               of
               Vnion
               .
               After
               this
               ,
               the
               Latins
               sent
               them
               an
               explication
               of
               Faith
               ,
               which
               if
               the
               Greeks
               would
               subscribe
               ,
               there
               might
               be
               an
               Union
               between
               them
               :
               which
               being
               read
               among
               them
               ,
               
               containing
               chiefly
               the
               acknowledgement
               of
               the
               
                 Procession
                 from
                 the
                 Son
              
               ,
               all
               but
               the
               four
               who
               were
               the
               Emperour's
               instruments
               in
               this
               work
               ,
               unanimously
               disown
               it
               :
               and
               when
               the
               Emperour
               urged
               them
               every
               one
               to
               deliver
               their
               Suffrages
               in
               writings
               ,
               
               they
               tell
               him
               ,
               it
               was
               contrary
               to
               the
               proceeding
               of
               all
               
                 Oecumenical
                 Councils
              
               :
               However
               ,
               he
               told
               them
               he
               commanded
               them
               to
               do
               it
               .
               By
               which
               means
               rebuking
               some
               ,
               cajoling
               others
               ,
               he
               at
               last
               brought
               it
               by
               the
               multitude
               of
               Suffrages
               ,
               that
               five
               persons
               were
               selected
               among
               the
               rest
               ,
               
               to
               draw
               up
               a
               Form
               of
               Vnion
               ;
               which
               ,
               though
               drawn
               up
               very
               favourably
               for
               the
               Greeks
               ,
               yet
               ,
               those
               who
               were
               for
               it
               ,
               
               did
               not
               easily
               carry
               it
               from
               those
               who
               opposed
               it
               .
               And
               yet
               to
               this
               
               the
               Latins
               returned
               no
               less
               than
               twelve
               Exceptions
               :
               Upon
               which
               the
               Emperour
               was
               fain
               to
               take
               a
               new
               course
               ,
               and
               exclude
               those
               from
               the
               Councils
               ,
               who
               were
               of
               greatest
               authority
               in
               obstructing
               his
               designs
               ;
               
               but
               
                 Marcus
                 Ephesius
              
               still
               continued
               in
               so
               great
               opposition
               ,
               that
               he
               publickly
               charged
               the
               Latins
               opinion
               with
               Heresie
               .
               Notwithstanding
               all
               which
               ,
               
               when
               it
               was
               put
               to
               Suffrage
               ,
               
                 Whether
                 the
                 Spirit
                 did
                 proceed
                 from
                 the
                 Son
              
               ;
               for
               ten
               who
               affirmed
               it
               ,
               there
               were
               seventeen
               who
               denyed
               it
               ,
               
               which
               put
               them
               yet
               to
               more
               disquietment
               ,
               and
               new
               Councils
               .
               At
               first
               the
               Emperour
               would
               vote
               himself
               ,
               which
               when
               the
               Patriarch
               kept
               him
               from
               ,
               some
               advised
               him
               to
               remove
               more
               of
               the
               Dissenters
               :
               but
               ,
               instead
               of
               that
               ,
               they
               used
               a
               more
               plausible
               and
               effectual
               way
               ;
               the
               Emperour
               and
               Patriarch
               sent
               for
               them
               severally
               ,
               and
               some
               they
               upbraided
               with
               ingratitude
               ,
               others
               they
               caressed
               with
               all
               expressions
               of
               kindness
               ,
               both
               by
               themselves
               and
               their
               Instruments
               :
               Yet
               ,
               at
               the
               last
               ,
               
               they
               could
               get
               but
               thirteen
               Bishops
               to
               affirm
               
                 the
                 Procession
                 from
                 the
                 Son
              
               ,
               all
               others
               being
               excluded
               the
               power
               of
               giving
               Suffrage
               ;
               who
               were
               accustomed
               formerly
               to
               give
               it
               ,
               such
               as
               the
               
                 great
                 Officers
              
               of
               the
               Church
               of
               Constantinople
               ,
               the
               Coenobiarchs
               and
               others
               ;
               but
               to
               fill
               up
               the
               number
               ,
               all
               the
               Courtiers
               were
               called
               in
               ,
               who
               made
               no
               dispute
               ,
               but
               did
               presently
               what
               the
               Emperour
               would
               have
               them
               do
               .
               
               Having
               dispatched
               this
               after
               this
               manner
               ,
               the
               other
               Controversies
               concerning
               the
               
                 Addition
                 to
                 the
                 Creed
                 ,
                 unleavened
                 bread
                 in
                 the
                 Eucharist
                 ,
                 Purgatory
                 ,
                 Pope's
                 Supremacy
                 ,
              
               the
               Emperour
               agreed
               them
               privately
               ,
               never
               so
               much
               as
               communicating
               them
               to
               the
               
                 Greek
                 Synod
              
               .
               Among
               the
               Emperours
               Instruments
               ,
               
               the
               Bishop
               of
               Mitylene
               went
               roundly
               to
               work
               ,
               saying
               openly
               ,
               
                 Let
                 the
                 Pope
                 give
                 me
                 so
                 many
                 Florens
                 to
                 be
                 distributed
                 to
                 whom
                 I
                 think
                 fit
                 ,
                 and
                 I
                 make
                 no
                 question
                 but
                 to
                 bring
                 them
                 in
                 very
                 readily
                 to
                 subscribe
                 the
                 Vnion
              
               ;
               
               which
               he
               accordingly
               effected
               ;
               and
               the
               same
               way
               was
               taken
               with
               several
               others
               :
               by
               which
               ,
               and
               other
               means
               ,
               most
               of
               those
               who
               were
               excluded
               from
               the
               Suffrages
               were
               at
               last
               perswaded
               to
               Subscribe
               .
               This
               is
               the
               short
               account
               of
               the
               management
               of
               those
               affairs
               at
               Florence
               ,
               which
               are
               more
               particularly
               and
               largely
               prosecuted
               by
               the
               Author
               ,
               wherein
               we
               see
               what
               Clandestine
               Arts
               ,
               what
               menaces
               ,
               and
               insinuations
               ,
               what
               threats
               and
               promises
               were
               used
               to
               bring
               the
               poor
               Greeks
               to
               consent
               to
               this
               pretended
               Vnion
               .
               For
               it
               afterwards
               appeared
               to
               be
               no
               more
               than
               pretended
               ;
               for
               the
               infinitely
               greater
               number
               of
               Bishops
               at
               home
               refused
               it
               ,
               and
               these
               very
               Bishops
               themselves
               ,
               when
               they
               saw
               what
               arts
               were
               used
               in
               it
               ,
               fell
               of●
               from
               it
               again
               ,
               and
               the
               Emperour
               found
               himself
               at
               last
               deceived
               in
               his
               great
               expectations
               of
               help
               from
               the
               Latins
               .
               Must
               we
               then
               acknowledge
               this
               for
               a
               
                 free
                 and
                 General
                 Council
              
               ,
               which
               hath
               a
               promise
               of
               Infallibility
               annexed
               to
               the
               definitions
               of
               it
               ?
               Shall
               we
               from
               hence
               pronounce
               the
               
                 Greeks
                 Doctrine
              
               to
               be
               Heretical
               ,
               when
               for
               all
               these
               proceedings
               ,
               yet
               at
               last
               no
               more
               was
               agreed
               on
               ,
               than
               that
               they
               did
               both
               believe
               
                 the
                 Procession
                 from
                 the
                 Son
              
               ,
               without
               condemning
               the
               other
               opinion
               as
               Heretical
               ,
               as
               you
               pretend
               ,
               which
               the
               Greeks
               would
               never
               have
               consented
               to
               ?
               or
               Anathematizing
               the
               persons
               who
               denyed
               it
               ,
               as
               was
               usual
               in
               former
               
                 General
                 Councils
              
               ,
               who
               did
               suppose
               it
               not
               enough
               to
               have
               it
               virtually
               done
               by
               the
               positive
               definition
               ,
               but
               did
               expresly
               and
               formally
               do
               it
               .
               For
               when
               this
               Anathematizing
               dissenters
               was
               propounded
               among
               the
               Greeks
               by
               Bessarion
               of
               Nice
               ,
               and
               Isidore
               of
               Russia
               (
               who
               for
               their
               great
               service
               to
               the
               Pope
               in
               this
               business
               were
               made
               Cardinals
               )
               it
               was
               refused
               by
               the
               rest
               ,
               who
               were
               zealous
               promoters
               of
               the
               Vnion
               .
               Thus
               I
               have
               at
               large
               (
               more
               out
               of
               a
               design
               to
               vindicate
               the
               
                 Greek
                 Church
              
               ,
               than
               being
               necessitated
               to
               it
               by
               any
               thing
               you
               produce
               )
               
               shewed
               ,
               that
               there
               is
               no
               reason
               from
               Authority
               either
               before
               or
               after
               the
               Council
               of
               Florence
               ,
               to
               charge
               the
               
                 Greek
                 Church
              
               with
               Heresie
               .
            
             
               I
               now
               come
               to
               the
               examination
               of
               your
               
                 Theological
                 Reason
              
               ,
               by
               which
               you
               think
               you
               have
               so
               evidently
               proved
               the
               Greeks
               Opinion
               to
               be
               Heresie
               ,
               
               that
               you
               introduce
               it
               with
               confidence
               in
               abundance
               .
               But
               ,
               say
               you
               ,
               
                 though
                 this
                 perswasion
                 had
                 not
                 been
                 attested
                 by
                 such
                 clouds
                 of
                 witnesses
                 ,
              
               
               
                 Theological
                 Reason
                 is
                 so
                 strong
                 a
                 Foundation
                 to
                 confirm
                 it
                 ,
                 that
                 I
                 wonder
                 how
                 rational
                 men
                 could
                 ever
                 be
                 induced
                 to
                 question
                 the
                 truth
                 of
                 it
                 .
              
               Still
               you
               so
               unadvisedly
               place
               your
               expressions
               ,
               that
               the
               sharpest
               which
               you
               use
               against
               your
               adversaries
               return
               with
               more
               force
               upon
               your self
               :
               For
               it
               being
               so
               fully
               cleared
               ,
               that
               these
               
                 clouds
                 of
                 witnesses
              
               are
               
                 Fathers
                 ,
                 Councils
                 ,
                 and
                 Popes
              
               against
               you
               ,
               What
               do
               you
               else
               by
               this
               expression
               ,
               but
               exclude
               them
               from
               the
               number
               of
               
                 Rational
                 men
              
               ,
               because
               ,
               forsooth
               ,
               not
               acquainted
               with
               the
               depth
               of
               your
               
                 Theological
                 Reason
              
               .
               But
               ,
               
                 Is
                 not
                 this
                 to
                 make
                 all
                 the
                 Churches
                 of
                 Christendom
                 for
                 many
                 hundred
                 years
                 quite
                 blind
                 ,
                 and
                 your self
                 only
                 clear
                 and
                 sharp-sighted
                 ?
                 Which
                 swelling
                 presumption
                 what
                 Spirit
                 it
                 argues
                 ,
                 &c.
                 
              
               You
               see
               wee
               need
               no
               other
               weapons
               against
               you
               ,
               but
               your
               immediate
               preceding
               words
               .
               What
               pitty
               it
               is
               ,
               that
               the
               Fathers
               and
               Councils
               had
               not
               been
               made
               acquainted
               with
               this
               grand
               Secret
               of
               your
               
                 Theological
                 Reason
              
               ?
               but
               happy
               we
               that
               have
               it
               at
               so
               cheap
               a
               rate
               !
               but
               it
               may
               be
               that
               is
               it
               which
               makes
               us
               esteem
               it
               no
               more
               .
               But
               such
               as
               it
               is
               ,
               it
               being
               Reason
               and
               Theological
               too
               ,
               it
               deserves
               the
               greatest
               respect
               that
               may
               be
               ,
               if
               it
               makes
               good
               its
               title
               .
               
                 His
                 Lordship
              
               had
               said
               ,
               
               
                 That
                 since
                 the
                 Greeks
                 ,
                 notwithstanding
                 this
                 opinion
                 of
                 theirs
                 ,
                 deny
                 not
                 the
                 equality
                 or
                 Consubstantiality
                 of
                 the
                 Persons
                 in
                 the
                 Trinity
                 ,
                 he
                 dares
                 not
                 deny
                 them
                 to
                 be
                 a
                 true
                 Church
                 for
                 this
                 opinion
                 ,
                 though
                 he
                 grants
                 them
                 erronious
                 in
                 it
                 .
              
               So
               this
               you
               reply
               ,
               
                 Is
                 it
                 (
                 think
                 you
                 )
                 enough
                 to
                 assert
                 the
                 Divinity
                 ,
                 and
                 Consubstantiality
                 ,
                 and
                 personal
                 Distinction
                 of
                 the
                 Holy
                 Ghost
                 (
                 as
                 the
                 Bishop
                 sayes
                 )
                 to
                 save
                 from
                 Heresie
                 the
                 denyal
                 of
                 his
                 Procession
                 from
                 the
                 Father
                 and
                 the
                 Son
                 as
                 from
                 one
                 Principle
                 ?
              
               But
               why
               is
               it
               not
               enough
               ?
               your
               
                 Theological
                 Reason
              
               is
               that
               we
               want
               ,
               to
               convince
               us
               of
               the
               contrary
               ;
               That
               therefore
               follows
               .
               
                 Would
                 not
                 he
                 that
                 should
                 affirm
                 the
                 Son
                 to
                 be
                 a
                 distinct
                 person
                 from
                 ,
                 and
                 Consubstantial
                 to
                 the
                 Father
                 ,
                 but
                 denyed
                 his
                 eternal
                 Generation
                 from
                 him
                 ,
                 be
                 an
                 Heretick
                 ?
                 Or
                 he
                 ,
                 who
                 held
                 the
                 Holy
                 Ghost
                 ,
                 distinct
                 from
                 ,
                 and
                 Consubstantial
                 to
                 them
                 both
                 ,
                 but
                 affirmed
                 his
                 Procession
                 to
                 be
                 from
                 the
                 Son
                 only
                 ,
                 and
                 not
                 from
                 the
                 Father
                 ,
                 be
                 guilty
                 of
                 Heresie
                 ?
                 It
                 is
                 then
                 most
                 evident
                 ,
                 that
                 not
                 only
                 an
                 errour
                 against
                 the
                 Consubstantiality
                 and
                 Distinction
                 ,
                 but
                 against
                 the
                 Origination
                 ,
                 Generation
                 ,
                 and
                 Procession
                 of
                 the
                 Divine
                 Persons
                 ,
                 is
                 sufficient
                 matter
                 of
                 Heresie
                 .
              
               Your
               faculty
               at
               Clinching
               your
               Arguments
               ,
               is
               much
               better
               than
               of
               
                 Driving
                 them
                 in
              
               :
               For
               your
               Conclusion
               is
               
                 most
                 evident
              
               ,
               when
               your
               Premises
               have
               nothing
               
                 like
                 evidence
              
               in
               them
               .
               For
               ,
               1.
               
               He
               that
               doth
               acknowledge
               the
               Son
               to
               be
               Consubstantial
               with
               the
               Father
               ,
               and
               yet
               a
               distinct
               person
               from
               him
               ,
               must
               needs
               therein
               acknowledge
               his
               
                 Eternal
                 Generation
              
               :
               for
               how
               he
               should
               be
               the
               Son
               of
               the
               same
               nature
               with
               God
               ,
               and
               yet
               having
               a
               distinct
               Personality
               as
               a
               Son
               ,
               without
               
                 Eternal
                 Generation
              
               ;
               is
               so
               hard
               to
               understand
               ,
               that
               I
               must
               confess
               ,
               that
               whoever
               asserts
               the
               one
               ,
               and
               deny's
               the
               other
               ,
               is
               so
               far
               from
               
                 Theological
                 Reason
              
               ,
               that
               I
               think
               he
               hath
               no
               
                 common
                 reason
              
               in
               him
               .
               Is
               this
               then
               ,
               think
               you
               ,
               a
               parallel
               case
               with
               the
               Procession
               of
               the
               Spirit
               from
               the
               Son
               ,
               which
               may
               be
               supposed
               Consubstantial
               to
               Father
               and
               Son
               ,
               and
               a
               distinct
               person
               from
               both
               ,
               without
               any
               Connotation
               of
               respect
               to
               the
               Personality
               of
               the
               Son
               ,
               as
               a
               principle
               of
               Spiration
               ?
               2.
               
               He
               that
               should
               affirm
               the
               Procession
               of
               the
               Spirit
               only
               from
               the
               Son
               ,
               and
               not
               the
               Father
               ,
               would
               speak
               
               much
               more
               absurdly
               than
               the
               Greeks
               do
               ;
               for
               thereby
               he
               would
               destroy
               the
               Father's
               being
               the
               fountain
               or
               principle
               of
               Origination
               ,
               as
               to
               the
               distinct
               Hypostases
               of
               Son
               and
               Spirit
               ;
               he
               would
               plainly
               and
               directly
               thwart
               the
               Creed
               of
               the
               
                 second
                 General
                 Council
              
               ;
               and
               ,
               which
               is
               more
               than
               would
               speak
               directly
               against
               express
               words
               of
               Scripture
               ,
               which
               say
               ,
               
                 The
                 Spirit
                 proceeds
                 from
                 the
                 Father
              
               :
               which
               by
               the
               consent
               of
               the
               
                 Christian
                 Church
              
               ,
               hath
               been
               interpreted
               of
               the
               Eternal
               Procession
               .
               And
               by
               this
               time
               ,
               I
               hope
               you
               begin
               to
               have
               better
               thoughts
               of
               rational
               men
               ,
               than
               to
               make
               such
               a
               wonder
               at
               their
               questioning
               the
               
                 Greeks
                 Heresie
              
               ;
               but
               if
               this
               be
               your
               
                 Theological
                 Reason
              
               ,
               one
               scruple
               of
               
                 common
                 reason
              
               goes
               far
               beyond
               it
               .
            
             
               We
               have
               had
               a
               fair
               proof
               of
               your
               skill
               at
               charging
               ,
               
               we
               shall
               now
               see
               how
               good
               you
               are
               at
               standing
               your
               ground
               .
               Your
               main
               defence
               lyes
               in
               a
               distinction
               which
               ruines
               you
               ;
               for
               you
               think
               to
               ward
               off
               all
               the
               citations
               his
               Lordship
               produceth
               against
               you
               out
               of
               the
               Schoolmen
               and
               others
               ,
               that
               the
               Greeks
               and
               Latins
               agree
               with
               each
               other
               ,
               
                 in
                 eandem
                 fidei
                 sententiam
              
               ,
               
               
                 upon
                 the
                 same
                 sentence
                 of
                 Faith
                 ,
                 but
                 differ
                 only
                 in
                 words
                 ,
              
               by
               saying
               ,
               
                 That
                 the
              
               Greeks
               
                 must
                 be
                 distinguished
                 into
                 Ancient
                 and
                 Modern
                 .
                 The
                 Ancient
                 ,
              
               you
               say
               ,
               
                 expressed
                 themselves
                 per
                 filium
                 ,
                 but
                 they
                 meant
                 thereby
                 à
                 filio
                 :
                 whereas
                 the
                 Modern
                 Greeks
                 will
                 not
                 admit
                 that
                 expression
                 à
                 filio
                 ,
                 but
                 per
                 filium
                 only
                 ,
                 and
                 that
                 too
                 in
                 a
                 sense
                 dissignificative
                 to
                 à
                 filio
                 .
              
               This
               is
               the
               substance
               of
               all
               the
               answer
               you
               give
               ,
               both
               in
               general
               ,
               and
               to
               the
               particular
               authorities
               for
               several
               pages
               ;
               The
               disproof
               therefore
               of
               this
               distinction
               must
               by
               your
               own
               Confession
               ,
               make
               all
               those
               testimonies
               stand
               good
               against
               you
               ;
               which
               I
               shall
               do
               by
               two
               things
               .
               1.
               
               By
               shewing
               that
               the
               
                 Ancient
                 Greeks
              
               did
               assert
               as
               much
               as
               the
               Modern
               do
               in
               this
               Controversie
               .
               2.
               
               That
               those
               who
               speak
               expresly
               of
               the
               
                 Modern
                 Greeks
              
               ,
               do
               deny
               their
               difference
               from
               us
               in
               any
               matter
               of
               Faith.
               1.
               
               That
               the
               Ancient
               Greeks
               did
               assert
               as
               much
               as
               the
               Modern
               do
               .
               By
               the
               Ancient
               Greeks
               ,
               we
               must
               here
               understand
               those
               who
               writ
               before
               the
               Schoolmen
               ,
               whose
               testimonies
               you
               would
               answer
               by
               this
               distinction
               .
               Now
               nothing
               can
               be
               more
               clear
               than
               that
               those
               Greeks
               who
               writ
               before
               them
               ,
               did
               as
               peremptorily
               deny
               
                 the
                 Procession
                 from
                 the
                 Son
              
               ,
               as
               any
               of
               the
               
                 Modern
                 Greeks
              
               do
               .
               We
               have
               already
               produced
               the
               testimony
               of
               Theodoret
               ,
               who
               accounts
               the
               contrary
               opinion
               blasphemous
               and
               impious
               ;
               and
               that
               of
               Photius
               ,
               who
               so
               largely
               and
               vehemently
               disputes
               against
               the
               Procession
               from
               the
               Son.
               To
               whom
               I
               shall
               add
               two
               more
               of
               great
               reputation
               ,
               not
               only
               in
               the
               Greek
               ,
               but
               in
               the
               
                 Latin
                 Church
              
               ;
               and
               those
               are
               Theophylact
               and
               
                 Damascen
                 .
                 Theophylact
              
               ,
               whether
               he
               lived
               in
               the
               time
               of
               Photius
               ,
               about
               870
               ,
               as
               the
               common
               opinion
               is
               ,
               or
               more
               probably
               in
               the
               time
               of
               
                 Michael
                 Cerularius
              
               ,
               as
               great
               an
               adversary
               as
               Photius
               to
               the
               Latins
               ,
               about
               1070.
               yet
               was
               long
               enough
               before
               the
               Schoolmen
               :
               for
               
                 Peter
                 Lombard
              
               flourished
               .
               
                 A.
                 D.
              
               1145.
               and
               Thomas
               and
               Bonaventure
               ,
               about
               1260.
               
               So
               that
               in
               this
               respect
               he
               must
               be
               one
               of
               the
               
                 Ancient
                 Greeks
              
               ;
               He
               therefore
               delivers
               his
               opinion
               as
               expresly
               as
               may
               be
               in
               his
               Commentaries
               on
               St.
               John
               ;
               and
               that
               not
               as
               his
               own
               private
               opinion
               ,
               
               but
               as
               the
               common
               sense
               of
               the
               
                 Greek
                 Church
              
               ;
               for
               there
               taking
               occasion
               to
               speak
               
                 how
                 the
                 Spirit
                 is
                 the
                 Spirit
                 of
                 the
                 Son
                 ,
                 For
                 the
                 Latins
                 ,
              
               saith
               he
               ,
               
                 apprehend
                 it
                 amiss
                 ,
                 and
                 mistaking
                 it
                 ,
                 say
                 ,
                 That
                 the
                 Spirit
                 proceeds
                 from
                 the
                 Son.
                 But
                 we
                 answer
                 ,
                 That
                 it
                 is
                 one
                 thing
                 to
                 say
                 ,
              
               
               
                 The
                 Spirit
                 is
                 the
                 Spirit
                 of
                 the
                 Son
                 ,
                 which
                 we
                 assert
                 ;
                 and
                 another
                 ,
                 that
                 it
                 proceeds
                 from
                 the
                 Son
                 ,
                 which
                 we
                 deny
                 ;
                 for
                 it
                 hath
                 no
                 testimony
                 of
                 Scripture
                 for
                 it
                 ,
                 and
                 then
                 we
                 must
                 bring
                 in
                 two
                 principles
                 ,
                 the
                 Father
                 and
                 the
                 Son.
              
               And
               withall
               adds
               ,
               that
               when
               Christ
               breathed
               the
               
               Spirit
               on
               his
               Disciples
               ,
               it
               is
               not
               to
               be
               understood
               personally
               ,
               but
               in
               regard
               of
               the
               gift
               of
               remission
               of
               sins
               ;
               after
               which
               ,
               he
               briefly
               and
               comprehensively
               sets
               down
               the
               opinion
               of
               the
               
                 Greek
                 Church
                 :
                 Believe
                 thou
                 that
                 the
                 Spirit
                 doth
                 proceed
                 from
                 the
                 Father
                 ,
              
               
               
                 but
                 is
                 given
                 to
                 men
                 by
                 the
                 Son
                 ;
                 and
                 let
                 this
                 be
                 the
                 Rule
                 of
                 sound
                 doctrine
                 to
                 thee
                 .
              
               And
               what
               now
               do
               the
               
                 Modern
                 Greeks
              
               say
               more
               than
               Theophylact
               did
               ?
               or
               what
               do
               they
               say
               less
               ;
               for
               they
               acknowledge
               ,
               that
               the
               Spirit
               is
               the
               Spirit
               of
               the
               Son
               as
               well
               as
               he
               ?
               To
               the
               same
               purpose
               Damascen
               ,
               who
               lived
               between
               the
               6.
               and
               7.
               
               Synod
               ,
               about
               
                 A.
                 D.
              
               730.
               in
               the
               time
               of
               
                 Leo
                 Isaurus
              
               ,
               delivers
               the
               sense
               of
               the
               
                 Greek
                 Church
              
               in
               his
               time
               concerning
               this
               Article
               .
               
                 It
                 must
                 be
                 considered
              
               ,
               saith
               he
               ,
               
                 That
                 we
                 assert
                 not
                 the
                 Father
                 to
                 be
                 from
                 any
                 ,
                 but
                 that
                 he
                 is
                 said
                 to
                 be
                 the
                 Father
                 of
                 the
                 Son.
              
               
               
                 We
                 say
                 not
                 ,
                 that
                 the
                 Son
                 is
                 a
                 proper
                 cause
                 ,
                 neither
                 the
                 Father
                 ,
                 but
                 we
                 say
                 ,
                 the
                 Son
                 is
                 from
                 the
                 Father
                 ,
                 and
                 of
                 the
                 Father
                 .
                 The
                 Holy
                 Spirit
                 ,
                 we
                 say
                 ,
                 is
                 from
                 the
                 Father
                 ;
                 and
                 of
                 the
                 Father
                 ;
                 but
                 we
                 say
                 not
                 ,
                 the
                 Spirit
                 is
                 from
                 the
                 Son
                 ,
                 but
                 we
                 call
                 him
                 the
                 Spirit
                 of
                 the
                 Son
                 ;
                 And
                 we
                 confess
                 ,
                 that
                 by
                 the
                 Son
                 ,
                 the
                 Spirit
                 is
                 manifested
                 and
                 given
                 to
                 us
                 .
              
               These
               words
               are
               so
               plain
               ,
               that
               the
               
                 Patriarch
                 Hieremias
              
               producing
               them
               ,
               saith
               ,
               
                 Nothing
                 can
                 be
                 more
                 clear
                 and
                 evident
                 than
                 these
                 words
                 are
                 .
              
               
               But
               the
               Philosopher
               ,
               who
               was
               so
               much
               pleased
               to
               see
               the
               
                 Ass
                 mumble
                 his
                 thistles
              
               ,
               could
               not
               take
               much
               less
               contentment
               to
               see
               how
               the
               Schoolmen
               handle
               this
               testimony
               of
               Damascen
               .
               For
               ,
               being
               very
               loath
               that
               so
               zealous
               an
               assertor
               of
               Images
               ,
               should
               in
               any
               thing
               seem
               opposite
               to
               the
               Church
               of
               Rome
               ,
               they
               very
               handsomly
               ,
               and
               with
               wonderful
               subtilty
               bring
               him
               off
               ,
               by
               admiring
               the
               wisdom
               and
               caution
               he
               useth
               ,
               in
               these
               words
               .
               So
               your
               own
               St.
               Bonaventure
               ,
               whose
               testimony
               youthink
               so
               considerable
               ,
               
               as
               to
               produce
               at
               large
               ,
               
                 Tamen
                 ipse
                 cautè
                 loquitur
                 ,
                 unde
                 non
                 dicit
                 quod
                 Spiri●us
                 non
                 est
                 à
                 filio
                 ,
                 sed
                 dicit
                 ,
                 non
                 dicimus
                 à
                 filio
                 ,
              
               which
               you
               put
               in
               great
               letters
               the
               more
               to
               be
               taken
               notice
               of
               .
               But
               ,
               I
               pray
               ,
               What
               was
               it
               which
               Damascen
               was
               there
               delivering
               of
               ?
               was
               it
               not
               the
               sense
               of
               the
               
                 Greek
                 Church
              
               concerning
               the
               Persons
               of
               the
               Trinity
               ?
               and
               how
               could
               he
               otherwise
               have
               expressed
               it
               ,
               than
               by
               
                 non
                 dicimus
              
               ;
               but
               if
               this
               must
               argue
               what
               Bonaventure
               and
               you
               would
               have
               from
               it
               (
               for
               this
               is
               the
               only
               testimony
               you
               give
               of
               your
               distinction
               of
               
                 Ancient
                 and
                 Modern
                 Greeks
              
               )
               will
               it
               not
               as
               well
               hold
               for
               the
               other
               things
               before
               mentioned
               concerning
               the
               Father
               and
               the
               Son
               ,
               where
               he
               useth
               
                 dicimus
                 &
                 non
                 dicimus
              
               ,
               as
               well
               as
               here
               ?
               And
               therefore
               Aquinas
               was
               much
               wiser
               ,
               who
               plainly
               condemns
               Damascen
               for
               a
               Nestorian
               in
               this
               ,
               
                 licet
                 à
                 quibusdam
                 dicatur
              
               ,
               
               &c.
               
               Although
               it
               be
               said
               by
               some
               ,
               that
               in
               these
               words
               ,
               
                 he
                 neither
                 affirms
                 or
                 denys
                 it
              
               ;
               wherein
               I
               am
               much
               mistaken
               ,
               if
               he
               reflects
               not
               on
               
                 Bonaventure
                 .
                 Vasquez
                 ,
                 Petavius
              
               ,
               and
               several
               others
               think
               to
               bring
               Damascen
               off
               by
               the
               distinctions
               of
               
                 à
                 filio
              
               ,
               and
               
                 per
                 filium
              
               ,
               much
               to
               your
               purpose
               :
               but
               in
               the
               great
               dispute
               at
               the
               Council
               at
               Florence
               between
               Bessarion
               and
               
                 Marcus
                 Ephesius
              
               ,
               about
               the
               importance
               of
               the
               Articles
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Marcus
                 Ephesius
              
               produceth
               the
               words
               of
               Damascen
               expresly
               ,
               that
               the
               
                 Spirit
                 doth
                 not
                 proceed
                 from
                 the
                 Son
                 ,
                 but
                 by
                 the
                 Son
                 ,
              
               whereby
               it
               is
               plain
               ,
               
               that
               he
               understood
               
                 per
                 filium
              
               ,
               in
               opposition
               to
               
                 à
                 filio
              
               .
               And
               Bessarion
               had
               nothing
               else
               to
               return
               in
               answer
               to
               it
               ,
               but
               that
               he
               could
               produce
               but
               one
               out
               of
               Antiquity
               ,
               who
               said
               so
               .
               Thus
               we
               see
               ,
               if
               Theophylact
               and
               Damascen
               ,
               as
               well
               as
               Theodoret
               and
               Photius
               ,
               be
               
                 Ancient
                 Greeks
              
               ;
               your
               distinction
               
               comes
               to
               nothing
               .
               But
               besides
               this
               ,
               it
               appears
               by
               the
               disputations
               of
               
                 Hugo
                 Etherianus
              
               against
               the
               Greeks
               ,
               who
               lived
               ,
               saith
               
                 Bellarmin
                 ,
                 A.
                 D.
              
               1160.
               still
               extant
               in
               the
               
                 Bibliotheca
                 Patrum
              
               ,
               that
               the
               Greeks
               held
               the
               very
               same
               then
               that
               they
               do
               now
               .
               And
               so
               in
               the
               Synod
               of
               Bar
               in
               Apulia
               ,
               when
               Anselm
               disputed
               so
               stoutly
               against
               the
               Greeks
               ,
               that
               
                 Pope
                 Vrban
              
               said
               ,
               he
               was
               ,
               
                 alterius
                 orbis
                 Papa
              
               ,
               
               as
               the
               story
               is
               related
               by
               Eadmerus
               and
               
                 Wilhelmus
                 Malmesburiensis
              
               ;
               it
               appears
               ,
               they
               denyed
               the
               
                 Procession
                 of
                 the
                 Spirit
                 absolutely
                 from
                 the
                 Son
              
               ;
               (
               and
               this
               was
               
                 A.
                 D.
              
               1096.
               )
               as
               is
               evident
               from
               the
               Letter
               of
               Hildebertus
               to
               him
               about
               the
               publishing
               his
               Disputation
               ,
               and
               from
               the
               Book
               of
               Anselm
               still
               extant
               on
               that
               subject
               .
               We
               find
               not
               therefore
               any
               ground
               for
               this
               distinction
               of
               yours
               concerning
               the
               Ancient
               and
               
                 Modern
                 Greeks
              
               ;
               and
               therefore
               they
               who
               said
               ,
               that
               there
               was
               no
               real
               difference
               in
               any
               matter
               of
               Faith
               between
               the
               
                 Ancient
                 Greeks
                 and
                 Latins
              
               ,
               must
               be
               understood
               as
               well
               of
               the
               
                 Modern
                 Greeks
              
               ,
               as
               them
               :
               Their
               words
               being
               no
               more
               capable
               of
               such
               a
               tolerable
               interpretation
               as
               you
               speak
               of
               ,
               than
               the
               words
               of
               any
               of
               the
               
                 Modern
                 Greeks
              
               are
               .
            
             
               His
               Lordship
               was
               proving
               ,
               that
               the
               point
               was
               not
               fundamental
               ,
               
               that
               the
               Greeks
               and
               Latins
               differed
               in
               
                 from
                 that
                 acknowledgement
                 of
                 Peter
                 Lombard
                 ,
                 and
                 the
                 Schoolmen
                 ;
                 that
                 is
                 to
                 say
                 ,
                 The
                 Holy
                 Ghost
                 is
                 the
                 Spirit
                 of
                 the
                 Father
                 and
                 the
                 Son
                 ,
                 and
                 that
                 he
                 is
                 ,
                 or
                 proceeds
                 from
                 the
                 Father
                 and
                 the
                 Son
                 ,
                 is
                 not
                 to
                 speak
                 different
                 things
                 ,
                 but
                 the
                 same
                 sense
                 in
                 different
                 words
                 .
                 Now
                 in
                 this
                 cause
                 ,
              
               saith
               he
               ,
               
                 where
                 the
                 words
                 differ
                 ,
                 but
                 the
                 sentence
                 of
                 Faith
                 is
                 the
                 same
                 ,
                 (
                 penitùs
                 eadem
                 )
                 even
                 altogether
                 the
                 same
                 ,
                 can
                 the
                 point
                 be
                 fundamental
                 ?
              
               
               But
               ,
               say
               you
               ,
               
                 he
                 was
                 to
                 prove
                 ,
                 that
                 such
                 as
                 were
                 in
                 grievous
                 errour
                 in
                 Divinity
                 ,
                 erred
                 not
                 fundamentally
                 ;
                 and
                 ,
                 for
                 proof
                 of
                 this
                 ,
                 he
                 alledges
                 such
                 as
                 have
                 no
                 real
                 errour
                 at
                 all
                 in
                 Divinity
                 .
              
               
               But
               do
               you
               not
               herein
               wilfully
               mistake
               his
               Lordships
               meaning
               ?
               For
               in
               the
               Paragraph
               foregoing
               ,
               his
               Lordship
               first
               declares
               his
               own
               judgement
               concerning
               the
               denying
               the
               Procession
               of
               the
               Holy
               Ghost
               ,
               
                 viz.
                 That
                 he
                 did
                 acknowledge
                 it
                 to
                 be
                 a
                 grievous
                 errour
                 in
                 Divinity
              
               :
               but
               yet
               he
               could
               not
               judge
               the
               Greeks
               guilty
               of
               a
               fundamental
               errour
               ,
               which
               he
               proves
               by
               a
               double
               medium
               .
               1.
               
               
                 Because
                 they
                 did
                 not
                 thereby
                 deny
                 the
                 Equality
                 and
                 Consubstantiality
                 of
                 the
                 persons
                 .
              
               2.
               
               
                 Because
                 divers
                 learned
                 men
                 were
                 of
                 opinion
                 ,
                 [
                 that
                 à
                 filio
                 ,
                 &
                 per
                 filium
                 ]
                 in
                 the
                 sense
                 of
                 the
                 Greek
                 Church
                 ,
                 was
                 but
                 a
                 question
                 in
                 modo
                 loquendi
                 ,
                 and
                 therefore
                 not
                 fundamental
              
               ;
               now
               for
               this
               he
               produceth
               those
               testimonies
               .
               Now
               ,
               I
               pray
               ,
               do
               you
               put
               no
               difference
               between
               
                 the
                 making
                 the
                 denyal
                 of
                 a
                 Proposition
                 to
                 be
                 an
                 errour
                 ,
                 and
                 the
                 saying
                 ,
                 that
                 such
                 persons
                 are
                 guilty
                 of
                 the
                 denyal
                 of
                 that
                 Proposition
                 .
              
               His
               Lordship
               grants
               the
               
                 denyal
                 of
                 the
                 Procession
                 to
                 be
                 a
                 grievous
                 errour
                 in
                 Divinity
                 ,
              
               but
               he
               questioned
               (
               
                 as
                 the
                 Greeks
                 expressed
                 themselves
              
               ,
               for
               those
               very
               words
               he
               inserts
               )
               whether
               they
               were
               guilty
               of
               
                 denying
                 that
                 Proposition
              
               ,
               as
               appears
               by
               the
               authorities
               of
               the
               Schoolmen
               ,
               and
               therefore
               certainly
               much
               less
               guilty
               of
               a
               fundamental
               errour
               .
               Thus
               you
               see
               his
               Lordship
               fully
               proves
               what
               he
               intends
               ;
               for
               if
               they
               agreed
               in
               sense
               ,
               they
               were
               much
               less
               guilty
               of
               a
               fundamental
               errour
               ,
               than
               if
               they
               had
               plainly
               denyed
               the
               Procession
               ,
               which
               he
               supposeth
               from
               those
               Authorities
               that
               they
               did
               not
               .
               And
               therefore
               when
               you
               Sarcastically
               ask
               ,
               
                 Is
                 not
                 this
                 strong
                 Logick
              
               ?
               The
               only
               answer
               I
               shall
               give
               you
               ,
               is
               ,
               That
               if
               you
               apprehend
               it
               not
               to
               be
               so
               ,
               it
               is
               
                 because
                 of
                 the
                 weakness
                 of
                 your
                 Theological
                 Reason
                 .
              
               And
               therefore
               you
               put
               his
               Lordships
               Defender
               on
               a
               strange
               task
               ,
               
                 to
                 prove
                 from
                 those
                 Authorities
                 ,
                 that
                 those
                 Greeks
                 who
                 erre
                 grievously
                 in
                 Divinity
                 ,
                 erre
                 not
                 fundamentally
                 .
              
               When
               the
               only
               design
               of
               his
               Lordship
               ,
               in
               producing
               those
               Authorities
               ,
               was
               to
               shew
               ,
               that
               according
               to
               their
               opinion
               ,
               the
               Greeks
               
               were
               so
               far
               from
               erring
               fundamentally
               ,
               that
               
                 they
                 did
                 not
                 erre
                 grievously
                 in
                 Divinity
                 .
              
               And
               to
               this
               purpose
               the
               citation
               of
               
                 Peter
                 Lombard
              
               was
               pertinent
               ,
               
                 who
                 saith
                 ,
                 That
                 because
                 the
                 Greeks
                 acknowledge
                 ,
                 that
                 the
                 Holy
                 Ghost
                 is
                 the
                 Spirit
                 of
                 the
                 Son
                 ,
              
               
               
                 though
                 he
                 doth
                 not
                 proceed
                 from
                 him
                 ;
                 therefore
                 the
                 difference
                 between
                 the
                 Greeks
                 and
                 Latins
                 ,
                 is
                 in
                 words
                 ,
                 and
                 not
                 in
                 sense
              
               ;
               but
               ,
               you
               say
               ,
               
                 He
                 speaks
                 only
                 of
                 such
                 as
                 differed
                 in
                 words
                 ,
                 and
                 not
                 in
                 substance
              
               ;
               as
               though
               he
               put
               a
               difference
               between
               the
               Greeks
               ,
               that
               some
               differed
               in
               words
               ,
               and
               others
               really
               ,
               which
               is
               quite
               beside
               his
               meaning
               :
               for
               he
               takes
               not
               the
               least
               notice
               of
               any
               such
               difference
               among
               themselves
               ;
               but
               saith
               ,
               The
               difference
               it self
               concerning
               the
               Procession
               ,
               the
               Greeks
               acknowledging
               the
               
                 Holy
                 Ghost
              
               to
               be
               the
               Spirit
               of
               the
               Son
               ,
               is
               more
               verbal
               ,
               than
               real
               .
               And
               that
               the
               present
               Greeks
               say
               full
               as
               much
               ,
               is
               evident
               ;
               for
               they
               acknowledge
               the
               same
               things
               in
               express
               words
               .
               
               The
               testimony
               of
               Bonaventure
               hath
               been
               already
               considered
               ,
               as
               far
               as
               concerns
               Damascen
               ;
               as
               for
               the
               rest
               ,
               it
               was
               sufficient
               for
               his
               Lordships
               purpose
               ,
               to
               produce
               such
               a
               Confession
               from
               so
               bitter
               an
               enemy
               of
               the
               Greeks
               ,
               as
               Bonaventure
               was
               (
               so
               his
               Lordship
               in
               his
               Marginal
               Citation
               sayes
               truly
               of
               him
               ,
               
                 licèt
                 Graecis
                 infensissimus
                 ,
                 &c.
              
               )
               that
               he
               doth
               not
               deny
               but
               that
               salvation
               might
               be
               had
               without
               the
               article
               of
               Filioque
               ;
               but
               whether
               on
               that
               supposition
               there
               were
               sufficient
               reason
               to
               add
               it
               to
               the
               Creed
               ,
               will
               be
               considered
               afterwards
               .
               Though
               Bonaventure
               
                 held
                 the
              
               Greeks
               
                 to
                 be
                 Hereticks
                 and
                 Schismaticks
              
               ,
               I
               hope
               you
               do
               not
               think
               ,
               that
               is
               Argument
               enough
               to
               perswade
               us
               that
               they
               were
               so
               .
               
                 That
                 any
                 thing
                 ,
                 without
                 which
                 salvation
                 might
                 have
                 been
                 had
                 before
                 ,
                 may
                 ,
                 by
                 the
                 definition
                 of
                 your
                 Church
                 ,
                 become
                 so
                 necessary
                 ,
                 that
                 men
                 cannot
                 be
                 saved
                 without
                 the
                 belief
                 of
                 it
                 ,
              
               had
               need
               be
               more
               than
               barely
               asserted
               either
               by
               Bonaventure
               ,
               or
               you
               ;
               and
               we
               must
               wait
               for
               the
               proof
               of
               it
               ,
               for
               any
               thing
               here
               said
               by
               either
               of
               you
               .
               That
               the
               Greeks
               might
               be
               excused
               by
               Ignorance
               ,
               before
               such
               Declaration
               of
               your
               
                 Church
                 concerning
                 the
                 Filioque
              
               ,
               and
               not
               be
               excused
               after
               through
               greater
               ignorance
               of
               any
               such
               Power
               in
               your
               
                 Church
                 ,
                 to
                 declare
                 such
                 things
                 to
                 be
                 matters
                 of
                 Faith
                 ,
              
               is
               an
               assertion
               not
               easie
               to
               be
               swallowed
               by
               such
               as
               have
               any
               strength
               of
               Logick
               ,
               or
               one
               drachm
               of
               
                 Theological
                 Reason
              
               :
               Or
               else
               it
               is
               a
               very
               strange
               thing
               ,
               you
               should
               think
               it
               sufficient
               for
               the
               Greeks
               to
               know
               ,
               what
               your
               Church
               had
               declared
               without
               an
               antecedent
               knowledge
               that
               your
               
                 Church
                 had
                 power
                 to
                 declare
              
               .
               How
               much
               you
               answer
               at
               random
               ,
               appears
               by
               your
               answering
               Aquinas
               his
               testimony
               ,
               instead
               of
               that
               of
               
                 Jodocus
                 Clictoveus
              
               ,
               as
               is
               plain
               enough
               in
               his
               Lordships
               Margin
               ;
               and
               you
               might
               have
               been
               easily
               satisfied
               that
               it
               was
               so
               ,
               if
               you
               had
               taken
               the
               pains
               to
               look
               into
               either
               of
               them
               .
               But
               the
               art
               of
               it
               was
               ,
               Aquinas
               his
               testimony
               might
               be
               easily
               answered
               ,
               because
               he
               speaks
               only
               by
               hear-say
               ,
               
                 concerning
                 the
                 opinion
                 of
                 some
                 certain
                 Greeks
              
               ;
               but
               Clictoveus
               ,
               his
               was
               close
               to
               the
               purpose
               ,
               who
               plainly
               confesseth
               ,
               that
               the
               difference
               of
               the
               
                 Ancient
                 Greeks
                 was
                 more
                 in
                 words
                 ,
                 and
                 the
                 manner
                 of
                 explaining
                 the
                 Procession
                 then
                 in
                 the
                 thing
                 it self
                 .
              
               This
               therefore
               you
               thought
               fit
               to
               slide
               by
               ,
               and
               answer
               Aquinas
               for
               him
               .
               Your
               answer
               to
               Scotus
               depends
               on
               the
               former
               distinction
               of
               Ancient
               and
               
                 Modern
                 Greeks
              
               ,
               and
               therefore
               falls
               with
               it
               .
               Bellarmin's
               answer
               concerning
               Damascen
               ,
               and
               your
               own
               after
               Bonaventure
               of
               his
               
                 non
                 dicimus
              
               ,
               hath
               been
               sufficiently
               disproved
               already
               .
               What
               Tolet
               holds
               ,
               or
               the
               Lutherans
               deny
               ,
               the
               words
               of
               neither
               being
               of
               either
               side
               produced
               ,
               deserve
               no
               further
               consideration
               .
            
             
               You
               tell
               us
               ,
               his
               Lordships
               Argument
               depends
               upon
               this
               ,
               
                 That
                 the
                 Holy
                 Ghost
                 may
                 be
                 equal
                 and
                 consubstantial
                 with
                 the
                 Son
                 ,
              
               
               
                 though
                 he
                 proceed
                 not
                 from
                 it
              
               ;
               
               which
               ,
               you
               say
               ,
               
                 is
                 a
                 matter
                 too
                 deep
                 for
                 his
                 Lordship
                 to
                 wade
                 into
                 .
              
               
               But
               any
               indifferent
               Reader
               would
               think
               it
               had
               been
               your
               concernment
               to
               have
               shewn
               the
               contrary
               ,
               that
               thereby
               you
               might
               seem
               to
               make
               good
               so
               heavy
               a
               charge
               ,
               as
               that
               of
               Heresie
               ,
               against
               the
               whole
               
                 Greek
                 Church
              
               .
               For
               ,
               if
               the
               
                 Holy
                 Ghost
              
               cannot
               be
               equal
               and
               consubstantial
               with
               the
               Son
               ,
               if
               it
               proceeds
               not
               from
               the
               Son
               ;
               then
               it
               follows
               ,
               that
               they
               who
               deny
               this
               Procession
               ,
               must
               deny
               that
               Equality
               and
               Consubstantiality
               of
               the
               Spirit
               with
               the
               Son
               :
               which
               you
               ought
               to
               prove
               ,
               to
               make
               good
               your
               charge
               of
               Heresie
               .
               But
               on
               the
               other
               side
               ,
               if
               the
               Spirit
               may
               be
               proved
               to
               be
               God
               by
               such
               Arguments
               as
               do
               not
               at
               all
               infer
               his
               
                 Procession
                 from
                 the
                 Son
              
               ;
               then
               his
               equality
               and
               consubstantiality
               doth
               not
               depend
               upon
               that
               Procession
               :
               for
               I
               suppose
               you
               grant
               ,
               that
               it
               is
               the
               Vnity
               of
               Essence
               in
               the
               Persons
               which
               make
               them
               equal
               and
               consubstantial
               ;
               but
               we
               may
               sufficiently
               prove
               the
               Spirit
               to
               be
               God
               by
               such
               Arguments
               as
               do
               not
               infer
               the
               Procession
               from
               the
               Son
               ;
               as
               I
               might
               easily
               make
               appear
               by
               all
               the
               Arguments
               insisted
               on
               to
               that
               purpose
               :
               but
               I
               only
               mention
               that
               which
               the
               second
               
                 General
                 Council
              
               thought
               most
               cogent
               to
               that
               purpose
               ,
               which
               is
               the
               
                 Spirit
                 's
                 eternal
                 Procession
                 from
                 the
                 Father
              
               ;
               if
               that
               proves
               the
               
                 Spirit
                 to
                 be
                 God
              
               ,
               then
               its
               equality
               with
               the
               Son
               ,
               is
               proved
               without
               his
               Procession
               from
               the
               Son
               ;
               for
               I
               hope
               you
               will
               not
               say
               ,
               that
               the
               proving
               his
               Procession
               from
               the
               Father
               ,
               doth
               imply
               Procession
               from
               the
               Son
               too
               :
               because
               the
               Procession
               cannot
               be
               supposed
               to
               be
               from
               the
               essence
               ,
               for
               then
               the
               Spirit
               would
               proceed
               from
               it self
               ,
               but
               from
               the
               Hypostasis
               ,
               and
               therefore
               one
               cannot
               imply
               the
               concurrence
               of
               the
               other
               .
               And
               since
               you
               pretend
               so
               much
               to
               understand
               these
               depths
               ;
               before
               you
               renew
               a
               charge
               of
               Heresie
               against
               the
               
                 Greek
                 Church
              
               in
               this
               particular
               ,
               make
               use
               of
               your
               
                 Theological
                 reason
              
               in
               giving
               an
               Intelligible
               Answer
               to
               these
               Questions
               .
               1.
               
               Why
               the
               Spirit
               may
               not
               be
               equal
               and
               consubstantial
               to
               the
               other
               Persons
               in
               the
               Trinity
               ,
               supposing
               his
               Procession
               to
               be
               only
               from
               the
               Father
               ,
               as
               the
               Son
               to
               be
               equal
               and
               consubstantial
               with
               them
               ,
               when
               his
               Generation
               is
               only
               from
               the
               Father
               ?
               2.
               
               If
               the
               Procession
               from
               the
               Son
               be
               necessary
               to
               make
               the
               Spirit
               consubstantial
               with
               the
               Son
               ,
               why
               is
               not
               Generation
               of
               the
               Son
               by
               the
               Spirit
               necessary
               to
               make
               the
               Son
               consubstantial
               with
               the
               Spirit
               ?
               3.
               
               If
               the
               Spirit
               doth
               proceed
               from
               Father
               and
               Son
               as
               distinct
               Hypostases
               ,
               how
               he
               can
               proceed
               from
               these
               Hypostases
               as
               one
               principle
               by
               one
               common
               Spiration
               ,
               without
               confounding
               their
               Personalties
               ?
               or
               else
               ,
               shew
               how
               two
               distinct
               Hypostases
               alwayes
               remaining
               so
               ,
               can
               concur
               in
               the
               same
               numerical
               action
               
                 ad
                 intra
              
               ?
               4.
               
               If
               there
               be
               such
               a
               necessity
               of
               believing
               this
               as
               an
               Article
               of
               Faith
               ,
               why
               hath
               not
               God
               thought
               fit
               to
               reveal
               to
               us
               ,
               the
               distinct
               emanations
               of
               the
               Son
               and
               Spirit
               ;
               and
               wherein
               the
               
                 eternal
                 Generation
              
               of
               the
               Son
               may
               be
               conceived
               as
               distinct
               from
               the
               
                 Procession
                 of
                 the
                 Spirit
              
               ,
               when
               both
               equally
               agree
               in
               the
               same
               essence
               ,
               and
               neither
               of
               them
               express
               the
               personality
               of
               the
               Father
               ?
               Either
               I
               say
               undertake
               intelligibly
               to
               resolve
               these
               things
               ,
               or
               else
               surcease
               your
               charge
               of
               Heresie
               against
               the
               
                 Greek
                 Church
              
               ,
               and
               upbraid
               not
               his
               Lordship
               for
               not
               entering
               into
               these
               depths
               .
               Methinks
               ,
               their
               being
               confessed
               to
               be
               Depths
               on
               both
               sides
               ,
               might
               teach
               you
               a
               little
               more
               modesty
               in
               handling
               them
               ,
               and
               much
               more
               charity
               to
               men
               who
               differ
               about
               them
               .
               For
               you
               may
               see
               ,
               the
               Greeks
               want
               not
               great
               plausibleness
               of
               reason
               on
               their
               side
               ,
               as
               well
               as
               Authority
               of
               Scripture
               and
               Fathers
               ,
               plain
               for
               them
               ,
               but
               not
               so
               against
               them
               .
               As
               long
               therefore
               as
               the
               
                 Greek
                 Church
              
               confesseth
               the
               
                 Divinity
                 ,
                 Consubstantiality
                 ,
                 Eternal
                 Procession
              
               of
               the
               Spirit
               ;
               and
               acknowledgeth
               it
               to
               be
               
                 the
                 Spirit
                 of
                 the
                 Son
              
               ,
               there
               must
               be
               something
               more
               in
               it
               
               then
               the
               bare
               denyal
               of
               the
               Procession
               from
               the
               Son
               ,
               which
               must
               make
               you
               so
               eager
               in
               your
               charge
               of
               Heresie
               against
               her
               .
               The
               truth
               is
               ,
               there
               is
               something
               else
               in
               the
               matter
               ;
               by
               this
               Article
               of
               Filioque
               ,
               the
               Authority
               of
               the
               Church
               of
               Rome
               in
               matters
               of
               Faith
               is
               struck
               at
               :
               and
               therefore
               if
               this
               be
               an
               Heresie
               ,
               it
               must
               be
               on
               the
               account
               of
               denying
               the
               plenitude
               of
               her
               power
               in
               matters
               of
               Faith
               ,
               as
               Anselm
               and
               Bonaventure
               ingenuously
               confess
               it
               ,
               and
               plead
               it
               on
               that
               account
               .
               And
               therefore
               wise
               men
               are
               not
               apt
               to
               believe
               ,
               but
               that
               if
               the
               Church
               of
               Rome
               had
               not
               been
               particularly
               concerned
               in
               this
               addition
               to
               the
               Creed
               ;
               if
               the
               Greeks
               would
               have
               submitted
               in
               all
               other
               things
               to
               the
               Church
               of
               Rome
               ,
               this
               charge
               of
               Heresie
               would
               soon
               be
               taken
               off
               the
               File
               .
               But
               ,
               as
               things
               stand
               ,
               if
               she
               be
               not
               found
               guilty
               of
               Heresie
               ,
               she
               may
               be
               found
               as
               Catholick
               as
               Rome
               ,
               and
               more
               too
               ,
               and
               therefore
               there
               is
               a
               necessity
               for
               it
               ,
               she
               must
               be
               contented
               to
               bear
               it
               ,
               for
               it
               is
               not
               consistent
               with
               the
               Interest
               of
               the
               
                 Church
                 of
                 Rome
              
               ,
               that
               she
               should
               be
               free
               from
               
                 Heresie
                 ,
                 Schism
              
               ,
               &c.
               
               But
               if
               she
               hath
               no
               stronger
               Adversaries
               to
               make
               good
               the
               charge
               then
               you
               ,
               she
               may
               satisfie
               her self
               ,
               that
               though
               the
               blows
               be
               rude
               ,
               yet
               they
               are
               given
               her
               by
               feeble
               hands
               .
               For
               let
               us
               now
               make
               way
               for
               
                 Theological
                 reason
              
               to
               enter
               the
               lists
               armed
               Cap-a-pe
               in
               Mood
               and
               Figure
               .
               For
               now
               at
               last
               you
               tell
               us
               ,
               
                 You
                 will
                 argue
                 in
                 Forme
                 against
                 his
                 Lordship
                 and
                 the
                 Greek
                 Church
                 together
                 .
              
               
               And
               thus
               it
               proceeds
               ,
               
                 If
                 the
                 Greeks
                 errour
                 be
                 not
                 only
                 concerning
                 ,
                 but
                 against
                 the
                 Holy
                 Ghost
                 ,
                 then
                 (
                 according
                 to
                 the
                 Bishops
                 own
                 distinction
                 )
                 they
                 have
                 lost
                 all
                 assistance
                 of
                 that
                 blessed
                 Spirit
                 ,
                 and
                 are
                 become
                 no
                 true
                 Church
                 ;
                 But
                 their
                 errour
                 is
                 not
                 only
                 concerning
                 ,
                 but
                 against
                 the
                 Holy
                 Ghost
                 :
                 Therefore
                 ,
              
               &c.
               
               
                 The
                 Major
                 or
                 first
                 Proposition
                 contains
                 the
                 Bishops
                 own
                 Doctrine
                 ,
                 the
                 Minor
                 or
                 second
                 Proposition
              
               (
               wherein
               you
               learnedly
               tell
               us
               ,
               what
               the
               Major
               and
               Minor
               in
               Syllogisms
               are
               )
               
                 you
                 thus
                 prove
                 .
                 All
                 errours
                 ,
                 specially
                 opposite
                 to
                 the
                 particular
                 and
                 personal
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 ,
                 are
                 (
                 according
                 to
                 all
                 Divines
                 )
                 not
                 only
                 errours
                 concerning
                 ,
                 but
                 errours
                 against
                 the
                 Holy
                 Ghost
                 :
                 But
                 the
                 Greeks
                 errour
                 is
                 opposite
                 to
                 the
                 particular
                 and
                 personal
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 ,
                 as
                 is
                 already
                 proved
                 :
              
               Ergo
               ,
               
                 their
                 errour
                 is
                 not
                 only
                 concerning
                 ,
                 but
                 against
                 the
                 Holy
                 Ghost
                 ;
                 whose
                 assistance
                 therefore
                 they
                 have
                 lost
                 ,
                 not
                 only
                 according
                 to
                 the
                 first
                 ,
                 but
                 even
                 latter
                 branch
                 of
                 the
                 Bishops
                 distinction
                 :
                 and
                 consequently
                 remain
                 no
                 true
                 Church
                 .
              
               Now
               who
               is
               there
               ,
               that
               out
               of
               meer
               pitty
               can
               find
               in
               his
               heart
               not
               to
               yield
               this
               to
               you
               ,
               when
               you
               have
               been
               at
               such
               pains
               to
               prove
               it
               ?
               But
               things
               set
               out
               with
               the
               greatest
               formality
               have
               not
               alwayes
               the
               most
               solidity
               in
               them
               .
               All
               the
               force
               of
               this
               Argument
               ,
               such
               as
               it
               is
               ,
               lye's
               in
               this
               ,
               that
               his
               Lordship
               had
               said
               ,
               
                 That
                 the
                 errour
                 of
                 the
                 Greeks
                 was
                 rather
                 about
                 the
                 Doctrine
                 concerning
                 the
                 Holy
                 Ghost
                 ,
                 then
                 against
                 the
                 Holy
                 Ghost
                 ,
              
               which
               he
               after
               explains
               ,
               by
               saying
               ,
               
                 It
                 was
                 not
                 such
                 an
                 errour
                 ,
                 as
                 did
                 destroy
                 the
                 equality
                 or
                 Consubstantiality
                 of
                 the
                 Spirit
                 with
                 the
                 other
                 persons
                 of
                 the
                 Trinity
              
               ;
               I
               pray
               now
               take
               his
               Lordships
               explication
               of
               himself
               ,
               and
               you
               must
               form
               your
               Argument
               after
               another
               way
               then
               you
               have
               done
               :
               but
               you
               saw
               well
               enough
               ,
               that
               you
               could
               not
               make
               any
               shew
               of
               an
               Argument
               but
               meerly
               from
               words
               .
               If
               I
               thought
               it
               worth
               considering
               ,
               it
               were
               easie
               to
               tell
               you
               ,
               that
               what
               is
               only
               against
               the
               Procession
               from
               the
               Son
               ,
               is
               not
               thereby
               against
               the
               
                 Holy
                 Ghost
              
               ,
               because
               it
               may
               be
               the
               
                 Holy
                 Ghost
              
               ,
               i.
               e.
               
                 the
                 third
                 person
                 in
                 the
                 Trinity
                 ,
              
               though
               it
               proceed
               only
               from
               the
               Father
               .
               And
               as
               well
               you
               might
               say
               ,
               that
               whatever
               Doctrine
               denies
               
                 the
                 Son
                 to
                 be
                 begotten
                 of
                 the
                 Spirit
                 ,
              
               is
               not
               only
               concerning
               ,
               but
               against
               the
               Son
               ,
               and
               urge
               the
               consequences
               upon
               as
               good
               terms
               as
               you
               do
               about
               the
               Spirit
               :
               But
               so
               
               trifling
               an
               Argument
               is
               too
               much
               honoured
               by
               any
               serious
               confutation
               .
               And
               ,
               it
               seems
               ,
               you
               were
               something
               sensible
               of
               it
               your self
               ,
               when
               you
               say
               ,
               
                 His
                 Lordship
                 seemed
                 to
                 have
                 provided
                 against
                 the
                 force
                 of
                 it
              
               (
               as
               who
               would
               not
               ?
               )
               
                 by
                 hinting
                 a
                 difference
                 between
                 errours
                 fundamental
                 and
                 not
                 fundamental
                 ;
                 which
                 point
                 I
                 shall
                 purposely
                 examine
                 in
                 the
                 following
                 Chapter
                 .
              
               When
               you
               therefore
               come
               to
               
                 hold
                 forth
              
               what
               is
               now
               but
               
                 hinted
                 at
              
               ,
               I
               shall
               readily
               hearken
               to
               what
               you
               have
               to
               say
               .
            
             
               Thus
               for
               any
               thing
               you
               have
               produced
               to
               the
               contrary
               ,
               it
               sufficiently
               appears
               ,
               that
               the
               
                 Greek
                 Church
              
               is
               very
               unjustly
               charged
               with
               Heresie
               by
               you
               ,
               and
               that
               those
               testimonies
               which
               his
               Lordship
               produced
               ,
               would
               as
               well
               hold
               for
               the
               Modern
               as
               
                 Ancient
                 Greeks
              
               :
               to
               which
               I
               might
               add
               the
               judgement
               of
               others
               of
               your
               own
               side
               ,
               who
               speak
               as
               much
               concerning
               the
               
                 Modern
                 Greeks
              
               ,
               as
               
                 Thomas
                 à
                 Jesu
                 ,
                 Azorius
              
               and
               others
               ;
               but
               I
               think
               not
               that
               way
               of
               arguing
               to
               have
               much
               force
               on
               either
               side
               ,
               and
               therefore
               pass
               it
               over
               .
            
             
               And
               come
               to
               the
               debate
               of
               the
               
                 Filioque
                 ,
                 with
                 which
              
               ,
               you
               say
               ,
               
                 his
                 Lordship
                 begins
                 to
                 quibble
                 ,
                 on
                 occasion
                 of
                 the
                 Popes
                 inserting
                 it
                 into
                 the
                 Creed
                 .
              
               
               But
               I
               am
               quite
               of
               another
               mind
               ,
               I
               think
               he
               speaks
               very
               seriously
               ,
               
               and
               with
               a
               great
               deal
               of
               reason
               ,
               when
               he
               saith
               ,
               And
               Rome
               
                 in
                 this
                 particular
                 should
                 be
                 more
                 moderate
                 ,
                 if
                 it
                 be
                 but
                 because
                 this
                 Article
                 (
                 Filioque
                 )
                 was
                 added
                 to
                 the
                 Creed
                 by
                 her self
                 .
                 And
                 't
                 is
                 hard
                 to
                 add
                 and
                 Anathematize
                 too
                 .
              
               
               For
               what
               you
               say
               to
               this
               ,
               
                 of
                 the
                 Holy
                 Ghost's
                 having
                 leave
                 to
                 assist
                 the
                 Church
                 ,
                 in
                 adding
                 expressions
                 for
                 the
                 better
                 explication
                 of
                 any
                 Article
                 of
                 Faith
                 :
                 and
                 then
                 the
                 Pope
                 hath
                 leave
                 and
                 command
                 too
                 ,
                 to
                 Anathematize
                 all
                 such
                 ,
                 as
                 shall
                 not
                 allow
                 the
                 use
                 of
                 such
                 expressions
              
               :
               I
               commend
               you
               ,
               that
               when
               you
               must
               beg
               something
               ,
               you
               would
               beg
               all
               that
               was
               to
               be
               had
               at
               once
               ;
               but
               ,
               before
               you
               perswade
               us
               to
               the
               digesting
               such
               crudities
               as
               these
               are
               ,
               prove
               but
               these
               following
               things
               .
               1.
               
               Where
               it
               is
               ,
               that
               there
               is
               any
               promise
               of
               the
               Ghost's
               assistance
               ,
               in
               adding
               any
               Articles
               to
               the
               Creed
               ,
               under
               pretence
               of
               better
               expressions
               for
               explication
               of
               them
               ?
               2.
               
               Supposing
               such
               an
               assistance
               ,
               what
               ground
               is
               there
               to
               impose
               such
               additional
               expressions
               ,
               so
               that
               those
               who
               admit
               them
               not
               ,
               must
               be
               guilty
               of
               Heresie
               ,
               and
               consequently
               (
               by
               your
               principles
               )
               incurr
               eternal
               damnation
               .
               3.
               
               How
               those
               expressions
               can
               be
               accounted
               a
               better
               explication
               of
               an
               Article
               of
               Faith
               ,
               which
               contain
               something
               not
               implyed
               in
               ,
               nor
               necessarily
               deduced
               from
               ,
               any
               other
               Article
               of
               Faith
               ?
               4.
               
               If
               this
               assistance
               be
               promised
               to
               the
               Church
               ,
               how
               any
               one
               part
               of
               that
               Church
               ,
               as
               great
               a
               part
               stifly
               opposing
               such
               additional
               expressions
               ,
               can
               claim
               that
               assistance
               to
               it self
               ;
               the
               other
               parts
               of
               the
               
                 Catholick
                 Church
              
               ,
               utterly
               denying
               it
               ?
               5.
               
               If
               an
               assistance
               as
               to
               such
               things
               be
               promised
               the
               Church
               ,
               why
               may
               it
               not
               be
               more
               reasonably
               presumed
               to
               be
               in
               an
               
                 Oecumenical
                 Council
              
               ,
               as
               that
               at
               Ephesus
               forbidding
               such
               additions
               ,
               than
               in
               any
               part
               of
               the
               Church
               ,
               which
               after
               such
               a
               Decree
               shall
               directly
               contradict
               it
               ?
               6.
               
               What
               right
               can
               the
               Church
               have
               to
               Anathematize
               any
               for
               the
               not
               using
               such
               expressions
               ,
               which
               that
               Church
               which
               determins
               the
               use
               of
               them
               ,
               doth
               acknowledge
               to
               be
               only
               expressions
               for
               better
               explication
               of
               an
               Article
               of
               Faith
               ?
               and
               consequently
               the
               denyal
               of
               them
               cannot
               amount
               to
               the
               denyal
               of
               an
               Article
               of
               Faith
               ?
               but
               only
               of
               the
               better
               explication
               of
               it
               .
               7.
               
               If
               all
               these
               things
               be
               granted
               ,
               how
               comes
               the
               
                 Pope
                 ,
                 not
                 only
                 to
                 have
                 leave
                 ,
                 but
                 command
                 too
                 ,
                 to
                 Anathematize
                 all
                 such
                 as
                 use
                 not
                 these
                 expressions
                 ?
              
               Where
               is
               that
               Command
               extant
               ?
               how
               comes
               it
               to
               be
               limited
               to
               him
               ?
               Is
               he
               expressed
               in
               it
               ?
               or
               doth
               it
               by
               necessary
               consequence
               follow
               from
               it
               ?
               What
               good
               would
               it
               do
               us
               ,
               to
               see
               but
               one
               of
               these
               proved
               ,
               
               which
               you
               very
               fairly
               beg
               in
               the
               lump
               together
               :
               And
               ,
               till
               you
               have
               proved
               them
               all
               ,
               you
               may
               assure
               your self
               ,
               that
               we
               shall
               never
               believe
               that
               the
               Pope
               hath
               so
               much
               as
               leave
               ,
               much
               less
               
                 command
                 ,
                 to
                 Add
                 and
                 Anathematize
                 too
                 .
              
            
             
               As
               to
               the
               Filioque
               ,
               you
               grant
               ,
               
                 That
                 many
                 hundred
                 years
                 had
                 passed
                 from
                 the
                 time
                 of
                 the
                 Apostles
                 ,
                 before
                 Filioque
                 was
                 added
                 to
                 the
                 Nicene
                 Creed
                 ,
                 and
                 more
                 since
                 the
                 declarations
                 and
                 decrees
                 were
                 sufficiently
                 published
                 ,
                 and
                 in
                 all
                 these
                 years
                 salvation
                 was
                 had
                 without
                 mention
                 of
                 Filioque
                 .
              
               A
               fair
               Concession
               ;
               and
               nothing
               is
               wanting
               to
               destroy
               all
               that
               you
               had
               said
               before
               ,
               but
               only
               this
               ,
               that
               what
               was
               not
               once
               necessary
               to
               salvation
               ,
               cannot
               by
               any
               after-declaration
               of
               the
               Church
               be
               made
               necessary
               ,
               as
               shall
               be
               abundantly
               manifested
               in
               the
               
                 Controversie
                 of
                 Fundamentals
              
               .
               What
               follows
               ,
               must
               be
               more
               particularly
               considered
               ,
               because
               therein
               you
               would
               fain
               remove
               the
               Article
               of
               Filioque
               ,
               from
               being
               the
               cause
               of
               the
               Schism
               between
               the
               Eastern
               and
               Western
               Churches
               ,
               and
               impute
               it
               wholly
               to
               the
               Pride
               and
               Ambition
               of
               the
               
                 Eastern
                 Prelates
              
               .
               
               Your
               words
               are
               .
               
                 But
                 it
                 is
                 also
                 true
                 ,
                 That
                 the
                 addition
                 of
                 Filioque
                 to
                 the
                 Creed
                 ,
                 was
                 made
                 many
                 years
                 before
                 the
                 difference
                 brake
                 out
                 between
                 the
                 Latins
                 and
                 Greeks
                 ;
                 so
                 that
                 the
                 inserting
                 this
                 word
                 (
                 Filioque
                 )
                 into
                 the
                 Creed
                 ,
                 was
                 not
                 the
                 first
                 occasion
                 of
                 Schism
                 :
                 But
                 grudges
                 arising
                 among
                 the
                 Greeks
                 ,
                 who
                 had
                 been
                 a
                 large
                 flourishing
                 Church
                 ,
                 with
                 a
                 number
                 of
                 most
                 learned
                 and
                 zealous
                 Prelates
                 ,
                 and
                 held
                 the
                 Articles
                 still
                 ,
                 though
                 upon
                 emptier
                 heads
                 ;
                 such
                 ,
                 quickly
                 filled
                 with
                 wind
                 ,
                 thinking
                 their
                 swelling
                 places
                 ,
                 and
                 great
                 City
                 of
              
               Constantinople
               ,
               
                 might
                 hold
                 up
                 against
              
               Rome
               ;
               
                 they
                 began
                 to
                 quarrel
                 ,
                 not
                 for
                 places
                 (
                 that
                 was
                 too
                 mean
                 a
                 motive
                 for
                 such
                 as
                 look'd
                 so
                 big
                 )
                 but
                 first
                 they
                 would
                 make
                 it
                 appear
                 ,
                 they
                 could
                 teach
              
               Rome
               ;
               
                 nay
                 ,
                 they
                 spyed
                 out
                 Heresies
                 in
                 it
                 (
                 the
                 old
                 way
                 of
                 all
                 Hereticks
                 )
                 and
                 so
                 fell
                 to
                 question
                 the
                 Procession
                 of
                 the
                 Holy
                 Ghost
                 ;
                 and
                 must
                 needs
                 have
                 Filioque
                 out
                 of
                 the
                 Creed
                 ,
              
               These
               words
               of
               yours
               ,
               lay
               the
               charge
               of
               Schism
               on
               the
               Greeks
               wholly
               ,
               and
               therefore
               ,
               in
               order
               to
               our
               vindication
               of
               them
               from
               that
               ,
               two
               things
               must
               be
               enquired
               into
               .
               1.
               
               Whether
               it
               was
               in
               your
               
                 Churches
                 Power
              
               to
               make
               the
               Addition
               of
               Filioque
               to
               the
               Creed
               .
               2.
               
               Whether
               the
               
                 Greeks
                 Ambition
                 and
                 Pride
              
               were
               the
               only
               cause
               of
               the
               Separation
               between
               the
               
                 Eastern
                 and
                 Western
                 Churches
              
               .
            
             
               1.
               
               Concerning
               the
               addition
               of
               Filioque
               ,
               two
               things
               must
               be
               enquired
               into
               ;
               1.
               
               When
               it
               began
               ,
               and
               by
               whom
               it
               was
               added
               to
               the
               Creed
               .
               2.
               
               Whether
               they
               who
               added
               it
               ,
               had
               power
               so
               to
               do
               ,
               and
               to
               impose
               on
               all
               others
               the
               use
               of
               it
               .
            
             
               1.
               
               Concerning
               the
               time
               of
               this
               Addition
               ,
               nothing
               seems
               more
               dark
               in
               Church-history
               than
               the
               precise
               and
               punctual
               time
               of
               it
               .
               And
               so
               much
               you
               acknowledge
               your self
               elsewhere
               .
               But
               it
               seems
               ,
               it
               is
               your
               concernment
               ,
               
               to
               say
               ,
               
                 That
                 the
                 Addition
                 was
                 made
                 before
                 the
                 difference
                 brake
                 out
                 .
              
               To
               that
               I
               answer
               ,
               if
               you
               mean
               ,
               that
               in
               some
               Churches
               the
               
                 Procession
                 from
                 the
                 Son
              
               was
               acknowledged
               before
               that
               difference
               ,
               I
               grant
               it
               ,
               as
               is
               clear
               by
               some
               
                 Councils
                 of
                 Toledo
              
               ;
               and
               ,
               that
               the
               doctrine
               of
               the
               Procession
               was
               received
               in
               France
               too
               ,
               about
               the
               time
               of
               
                 Charls
                 the
                 Great
              
               ,
               I
               acknowledge
               ,
               and
               that
               it
               was
               admitted
               into
               the
               solemn
               Offices
               of
               the
               Church
               ;
               but
               ,
               that
               it
               was
               added
               to
               the
               Nicene
               and
               
                 Constantinopolitan
                 Creed
              
               to
               be
               received
               by
               all
               Churches
               ;
               so
               that
               it
               should
               not
               be
               lawful
               for
               any
               to
               use
               that
               Creed
               without
               such
               Addition
               ,
               that
               I
               deny
               to
               have
               been
               before
               the
               Schism
               ,
               but
               ,
               assert
               it
               to
               have
               been
               a
               great
               occasion
               of
               it
               .
               It
               is
               acknowledged
               ,
               that
               in
               Spain
               ,
               several
               
                 Councils
                 of
                 Toledo
              
               ,
               in
               their
               profession
               of
               Faith
               ,
               do
               mention
               the
               Procession
               from
               the
               Son
               ;
               but
               this
               they
               delivered
               only
               as
               their
               
               own
               private
               judgments
               ,
               and
               not
               as
               the
               publick
               Creed
               received
               by
               all
               Churches
               .
               For
               ,
               Petavius
               confesseth
               ,
               that
               ,
               
                 in
                 Symbolo
                 ipso
                 nihil
                 adjecerunt
              
               ,
               
               
                 they
                 added
                 nothing
                 at
                 all
                 to
                 the
                 Creed
                 .
              
               And
               ,
               although
               the
               custom
               of
               singing
               the
               
                 Constantinopolitan
                 Creed
              
               in
               the
               Liturgy
               ,
               seems
               first
               to
               have
               begun
               in
               Spain
               ,
               from
               whom
               Petavius
               supposeth
               both
               the
               French
               and
               Germans
               received
               it
               ;
               yet
               ,
               even
               there
               it
               appears
               ,
               it
               was
               not
               universally
               received
               .
               For
               ,
               the
               Church
               of
               Sevil
               contented
               it self
               still
               with
               the
               
                 Mozarabick
                 Liturgy
              
               ,
               in
               which
               only
               the
               bare
               
                 Nicene
                 Creed
              
               was
               used
               .
               You
               tell
               us
               indeed
               ,
               
                 That
                 the
                 inserting
                 the
                 Article
                 in
                 the
                 Councils
                 of
                 Toledo
                 ,
                 is
                 supposed
                 to
                 have
                 been
                 done
                 upon
                 the
                 authority
                 of
                 an
                 Epistle
                 they
                 had
                 received
                 from
                 Pope
                 Leo
                 :
              
               which
               ,
               
               though
               it
               be
               not
               barely
               supposed
               ,
               but
               asserted
               with
               great
               confidence
               by
               Baronius
               ;
               yet
               ,
               (
               as
               most
               other
               things
               in
               him
               which
               are
               brought
               to
               advance
               the
               Pope's
               Authority
               )
               it
               hath
               no
               other
               ground
               but
               his
               confident
               assertion
               .
               There
               being
               not
               the
               least
               shadow
               of
               proof
               for
               it
               ,
               but
               only
               that
               this
               Leo
               ,
               
               in
               a
               certain
               Epistle
               of
               his
               to
               the
               Spaniards
               ,
               did
               ,
               
                 once
                 upon
                 a
                 time
              
               ,
               mention
               ,
               that
               the
               
                 Son
                 proceeded
                 from
                 the
                 Father
              
               .
               Therefore
               ,
               in
               Spain
               ,
               I
               grant
               the
               Doctrine
               to
               be
               received
               ;
               I
               deny
               the
               Addition
               to
               be
               made
               to
               the
               
                 Constantinopolitan
                 Creed
              
               :
               although
               it
               be
               read
               ,
               as
               added
               to
               it
               in
               the
               8.
               or
               10.
               
               
                 Council
                 of
                 Toledo
              
               ,
               under
               
                 Reccesuintus
                 A.
                 D.
              
               653.
               
               But
               this
               was
               still
               only
               the
               declaration
               of
               their
               own
               Faith
               ,
               in
               this
               Article
               ,
               and
               no
               imposing
               it
               on
               others
               .
               In
               France
               ,
               that
               it
               began
               to
               be
               received
               in
               publick
               Use
               
                 A.
                 D.
              
               809.
               must
               be
               acknowledged
               by
               the
               proceedings
               of
               the
               Legats
               from
               the
               Council
               of
               Aquisgrane
               to
               
                 Pope
                 Leo
              
               3.
               
               But
               ,
               it
               appears
               as
               clearly
               ,
               that
               
                 Pope
                 Leo
              
               did
               then
               condemn
               the
               use
               of
               it
               ,
               as
               will
               be
               shewed
               afterwards
               .
               When
               it
               should
               creep
               into
               the
               
                 Athanasian
                 Creed
              
               ,
               seems
               as
               hard
               to
               find
               out
               ,
               as
               when
               first
               added
               to
               the
               Constantinopolitan
               ;
               but
               ,
               if
               we
               believe
               Pithaeus
               ,
               the
               whole
               Creed
               was
               of
               a
               
                 French
                 Composition
              
               (
               there
               being
               many
               Arguments
               to
               perswade
               us
               ,
               it
               never
               was
               made
               by
               Athanasius
               ;
               of
               which
               ,
               in
               their
               due
               place
               )
               and
               Vossius
               adds
               ,
               That
               it
               is
               very
               probable
               it
               was
               composed
               about
               the
               time
               of
               
                 Charls
                 the
                 Great
              
               ,
               
               the
               Controversie
               being
               then
               so
               rise
               about
               the
               Procession
               .
               But
               that
               seems
               the
               less
               probable
               ,
               because
               the
               Article
               of
               Filioque
               is
               not
               found
               in
               the
               
                 Ancient
                 Copies
              
               of
               that
               Creed
               .
               For
               Spalatensis
               saith
               ,
               
                 That
                 in
                 all
                 the
                 Greek
                 Copies
                 he
                 had
                 seen
                 ,
                 there
                 was
                 only
                 mention
                 made
                 of
                 the
                 Procession
                 from
                 the
                 Father
                 .
              
               And
               the
               
                 Patriarch
                 Cyril
              
               saith
               ,
               
                 That
                 not
                 only
                 the
                 Symbol
                 of
              
               Athanasius
               
                 is
                 adulterated
                 among
                 the
                 Latins
                 ;
                 but
                 ,
                 that
                 it
                 is
                 proved
                 to
                 be
                 so
                 by
                 the
                 more
                 ancient
                 and
                 genuine
                 Copies
                 :
              
               But
               ,
               however
               this
               be
               ,
               we
               deny
               not
               but
               the
               Article
               of
               Procession
               from
               the
               Son
               ,
               grew
               into
               use
               ,
               especially
               in
               the
               Gallican
               and
               
                 Spanish
                 Churches
              
               ,
               before
               the
               Schism
               broke
               out
               between
               the
               Eastern
               and
               
                 Western
                 Churches
              
               ;
               but
               ,
               our
               enquiry
               is
               not
               concerning
               that
               ,
               but
               concerning
               the
               time
               when
               it
               was
               so
               added
               to
               the
               
                 Constantinopolitan
                 Creed
              
               ,
               that
               it
               was
               required
               to
               be
               used
               only
               with
               that
               addition
               .
               For
               this
               you
               tell
               us
               ,
               
               That
               Hugo
               Eterianus
               
                 affirms
                 ,
                 that
                 it
                 was
                 added
                 by
                 the
                 Pope
                 in
                 a
                 full
                 Council
                 at
              
               Rome
               ,
               
                 but
                 he
                 names
                 not
                 the
                 Pope
                 .
              
               So
               likewise
               the
               
                 Latin
                 Divines
              
               ,
               at
               the
               Council
               of
               Florence
               ,
               pretended
               still
               ,
               that
               it
               was
               added
               by
               the
               Pope
               in
               a
               full
               Council
               ,
               but
               very
               carefully
               forbare
               the
               mention
               of
               the
               person
               ,
               or
               the
               punctual
               time
               .
               But
               ,
               it
               is
               your
               unhappiness
               ,
               if
               there
               be
               divers
               opinions
               to
               be
               followed
               ,
               to
               make
               choice
               of
               the
               most
               improbable
               ;
               as
               you
               do
               here
               ,
               when
               you
               embrace
               that
               of
               Socolovius
               ,
               which
               is
               ,
               
                 That
                 the
                 Fathers
                 of
                 the
                 first
                 Council
                 at
              
               Constantinople
               ,
               
                 sending
                 the
                 Confession
                 of
                 their
                 Faith
                 to
                 Pope
              
               Damasus
               ,
               
               
                 and
                 his
                 Council
                 at
              
               Rome
               ;
               
                 the
                 Pope
                 and
                 Council
                 at
              
               Rome
               
                 approved
                 of
                 their
                 said
                 Confession
                 ;
                 but
                 yet
                 added
                 ,
                 by
                 way
                 of
                 explication
                 ,
                 the
                 word
              
               Filioque
               
                 to
                 the
                 Article
                 which
                 concerned
                 the
                 Holy
                 Ghost
                 ;
                 and
                 this
                 they
                 did
                 ,
                 to
                 signifie
                 ,
                 that
                 the
                 Holy
                 Ghost
                 as
                 true
                 God
                 ,
                 proceeded
                 from
                 the
                 Son
                 ,
                 and
                 was
                 not
                 made
                 or
                 created
                 by
                 him
                 ,
                 as
                 some
                 Hereticks
                 in
                 those
                 times
                 began
                 to
                 teach
                 .
                 Neither
                 doth
                 he
                 ,
              
               say
               you
               ,
               
                 affirm
                 this
                 without
                 citation
                 of
                 some
                 credible
                 authority
                 .
              
               I
               could
               wish
               you
               had
               produced
               it
               ,
               not
               only
               for
               our
               satisfaction
               ,
               but
               of
               the
               more
               learned
               men
               of
               your
               own
               side
               ▪
               who
               look
               on
               this
               as
               an
               improbable
               fiction
               .
               Bellarmin
               produceth
               many
               Arguments
               against
               it
               ,
               saying
               ,
               That
               no
               mention
               is
               made
               of
               it
               in
               the
               Councils
               ,
               or
               
                 Theodoret's
                 History
              
               ,
               who
               particularly
               relates
               the
               Letters
               of
               the
               Council
               to
               Damasus
               ,
               
               and
               his
               to
               the
               Council
               ;
               that
               Leo
               3.
               caused
               the
               
                 Constantinopolitan
                 Creed
              
               to
               be
               inscribed
               in
               a
               silver
               Table
               ,
               without
               that
               Addition
               ;
               that
               the
               
                 third
                 Council
              
               of
               Toledo
               used
               the
               Creed
               without
               that
               Addition
               ;
               that
               the
               Greeks
               did
               not
               begin
               this
               Controversie
               till
               
                 A.
                 D.
              
               600.
               
               And
               how
               could
               they
               possibly
               charge
               the
               Latins
               with
               breaking
               the
               Canons
               of
               the
               
                 third
                 Oecumenical
              
               (
               when
               ,
               according
               to
               this
               opinion
               )
               it
               was
               added
               in
               the
               
                 second
                 .
                 Petavius
              
               is
               so
               great
               a
               friend
               to
               your
               opinion
               ,
               that
               in
               plain
               terms
               he
               calls
               it
               ridiculous
               ,
               
               and
               abundantly
               confutes
               that
               imagination
               of
               its
               being
               inserted
               ,
               because
               of
               the
               Heresie
               of
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               as
               
                 Manuel
                 Calecas
              
               calls
               it
               ,
               who
               with
               Aristinus
               are
               all
               those
               worshipful
               Authorities
               which
               this
               opinion
               stands
               on
               .
               But
               ,
               setting
               aside
               the
               contrary
               Authorities
               to
               these
               ,
               any
               one
               ,
               who
               is
               any
               thing
               versed
               in
               this
               Controversie
               ,
               must
               needs
               esteem
               this
               the
               most
               improbable
               account
               that
               can
               be
               given
               of
               this
               Addition
               .
               For
               ,
               if
               this
               were
               true
               ,
               how
               little
               did
               the
               Latins
               at
               the
               Council
               at
               Florence
               understand
               their
               business
               ;
               when
               ,
               if
               they
               could
               have
               produced
               such
               an
               Addition
               before
               the
               
                 Ephesine
                 Council
              
               ,
               all
               the
               Greeks
               objections
               had
               come
               to
               nothing
               ?
               If
               this
               were
               true
               ,
               how
               little
               did
               Leo
               3.
               consult
               his
               own
               ,
               or
               his
               predecessors
               honour
               ,
               who
               disswaded
               the
               Legats
               of
               the
               Council
               at
               Aquisgrane
               ,
               from
               continuing
               in
               the
               Creed
               that
               Addition
               of
               Filioque
               :
               for
               ,
               when
               after
               a
               great
               deal
               of
               discourse
               concerning
               the
               Article
               and
               the
               Addition
               ;
               the
               Legats
               at
               last
               tell
               him
               ,
               
                 That
                 they
                 perceived
                 ,
                 his
                 pleasure
                 was
                 ,
                 that
                 it
                 should
                 be
                 taken
                 out
                 of
                 the
                 Creed
                 ,
                 and
                 so
                 every
                 one
                 left
                 to
                 his
                 liberty
                 .
                 His
                 answer
                 is
                 ,
                 So
                 it
                 is
                 certainly
                 determined
                 by
                 me
                 ,
                 and
                 I
                 would
                 perswade
                 you
                 by
                 all
                 means
                 to
                 assent
                 to
                 it
                 :
              
               
               And
               ,
               to
               manifest
               this
               to
               be
               his
               constant
               judgment
               ,
               he
               caused
               the
               
                 Constantinopolitan
                 Creed
                 ,
                 without
                 the
                 Addition
                 of
              
               Filioque
               
                 to
                 be
                 inscribed
                 in
                 a
                 greater
                 silver
                 Tablet
                 ,
              
               
               
                 and
                 placed
                 publickly
                 in
                 the
                 Church
                 ,
                 to
                 be
                 read
                 of
                 all
                 ,
                 as
                 appears
                 by
                 the
                 testimony
                 of
              
               Photius
               ,
               
               and
               Peter
               Lombard
               ,
               
                 that
                 so
                 all
                 ,
                 both
                 Greeks
                 and
                 Latins
                 ,
                 might
                 see
                 ,
                 that
                 nothing
                 was
                 added
                 to
                 the
                 Creed
                 .
              
               Had
               not
               this
               now
               been
               a
               strange
               action
               of
               his
               ,
               if
               this
               Addition
               had
               been
               so
               long
               before
               in
               the
               time
               of
               Damasus
               ?
               Nothing
               then
               can
               be
               more
               evident
               ,
               than
               that
               in
               this
               
                 Leo's
                 time
              
               ,
               no
               such
               Addition
               was
               made
               to
               the
               Creed
               :
               Therefore
               ,
               it
               seems
               most
               probable
               ,
               which
               the
               famous
               Antoninus
               delivers
               ,
               that
               this
               Addition
               was
               made
               by
               
                 Pope
                 Nicolaus
              
               1.
               
               For
               ,
               when
               he
               relates
               he
               causes
               ,
               why
               Photius
               excommunicated
               him
               ,
               he
               mentions
               that
               in
               the
               first
               place
               ,
               
                 That
                 he
                 had
                 made
                 an
                 Addition
                 to
                 the
                 Creed
                 ,
              
               
               
                 by
                 making
                 the
                 Spirit
                 to
                 proceed
                 from
                 the
                 Son
                 ;
                 and
                 therefore
                 had
                 fallen
                 under
                 the
                 sentence
                 of
                 the
                 third
                 Oecumenical
                 Council
                 ,
                 which
                 prohibited
                 such
                 Additions
                 to
                 be
                 made
                 .
              
               To
               which
               
                 P.
                 Pithaeus
              
               subscribes
               
               likewise
               ,
               and
               Petavius
               seems
               not
               to
               dissent
               ;
               the
               only
               thing
               which
               is
               pretended
               against
               it
               ,
               is
               ,
               that
               
                 Andreas
                 Colossensis
              
               in
               the
               Council
               at
               Ferrara
               ,
               saith
               ,
               
               That
               though
               Photius
               was
               a
               known
               and
               bitter
               enemy
               of
               the
               
                 Latin
                 Church
              
               ,
               yet
               he
               never
               objected
               this
               Addition
               against
               Nicolaus
               or
               Adrian
               ;
               but
               how
               strangely
               overseen
               Andreas
               was
               in
               these
               words
               ,
               sufficiently
               appears
               by
               Photius
               his
               
                 Encyclical
                 Epistle
              
               ,
               wherein
               he
               doth
               in
               terms
               object
               this
               against
               the
               Latins
               ,
               as
               appears
               by
               the
               words
               already
               produced
               .
               So
               that
               although
               you
               would
               willingly
               have
               set
               this
               Addition
               far
               enough
               off
               from
               the
               Schism
               ,
               yet
               you
               see
               how
               improbable
               a
               fiction
               you
               produce
               for
               it
               ;
               and
               withall
               ,
               you
               see
               ,
               that
               this
               Addition
               ,
               by
               the
               consent
               of
               your
               own
               most
               learned
               and
               impartial
               Writers
               ,
               falls
               just
               upon
               the
               time
               when
               the
               Schism
               broke
               out
               ,
               viz.
               in
               the
               time
               of
               Nicolaus
               and
               Photius
               ;
               and
               therefore
               now
               judge
               you
               ,
               whether
               these
               words
               were
               so
               long
               added
               before
               the
               Schism
               ,
               that
               they
               could
               give
               no
               occasion
               to
               it
               .
            
             
               2.
               
               The
               next
               thing
               to
               be
               considered
               ,
               is
               ,
               
                 Whether
                 they
                 ,
                 who
                 added
                 it
                 ,
              
               
               
                 had
                 power
                 so
                 to
                 do
              
               ?
               Two
               things
               the
               Greeks
               insist
               on
               ,
               to
               shew
               ,
               that
               it
               was
               not
               done
               by
               sufficient
               authority
               .
               1.
               
               
                 Because
                 all
                 such
                 Additions
                 were
                 directly
                 prohibited
                 by
                 the
                 Ephesine
                 Council
                 .
              
               2.
               
               
                 That
                 supposing
                 them
                 not
                 prohibited
                 ,
                 yet
                 the
                 Pope
                 had
                 no
                 power
                 to
                 add
                 to
                 the
                 Creed
                 ,
                 without
                 the
                 consent
                 of
                 the
                 Eastern
                 Churches
                 .
              
            
             
               1.
               
               
                 That
                 such
                 Additions
                 were
                 severely
                 prohibited
                 by
                 the
                 Ephesine
                 Council
                 :
              
               the
               Sanction
               of
               which
               Council
               to
               this
               purpose
               hath
               been
               already
               produced
               ,
               and
               is
               extant
               both
               in
               the
               Acts
               of
               the
               Ephesine
               and
               
                 Florentine
                 Councils
              
               ,
               
               in
               which
               latter
               it
               is
               insisted
               on
               as
               the
               Foundation
               of
               the
               
                 Greek's
                 Arguments
              
               against
               the
               Addition
               of
               Filioque
               ,
               by
               
                 Marcus
                 Ephesius
              
               ;
               and
               the
               reason
               he
               there
               gives
               of
               such
               a
               Sanction
               made
               by
               the
               Council
               at
               Ephesus
               ,
               is
               ,
               that
               after
               the
               
                 Nicene
                 Council
              
               ,
               in
               several
               
                 Provincial
                 Councils
              
               ,
               there
               were
               above
               
                 thirty
                 several
                 Expositions
              
               made
               of
               the
               
                 Nicene
                 Creed
              
               ;
               upon
               which
               ,
               the
               
                 second
                 Oecumenical
                 Council
              
               made
               a
               further
               explication
               of
               it
               ,
               explaining
               those
               things
               which
               belonged
               to
               the
               Divinity
               of
               the
               Spirit
               ,
               and
               the
               
                 Incarnation
                 of
                 Christ
              
               ;
               and
               ,
               because
               they
               did
               not
               prohibit
               any
               Additions
               ,
               the
               Nestorians
               easily
               depraved
               the
               
                 Nicene
                 Creed
              
               ,
               inserting
               their
               own
               opinions
               into
               it
               (
               as
               appears
               by
               the
               confession
               of
               Faith
               exhibited
               to
               the
               Council
               by
               Charisius
               )
               which
               being
               read
               in
               the
               Council
               ,
               and
               the
               Fathers
               thereby
               understanding
               how
               easily
               ,
               after
               this
               rate
               ,
               
                 New
                 Creeds
              
               might
               be
               continually
               made
               in
               the
               Church
               ,
               they
               severely
               prohibited
               any
               further
               Additions
               to
               be
               made
               to
               the
               Creed
               .
               And
               therefore
               ,
               although
               they
               decreed
               in
               that
               Council
               the
               
                 Virgin
                 Mary
              
               to
               be
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               in
               opposition
               to
               Nestorius
               ;
               yet
               ,
               they
               never
               offered
               to
               insert
               it
               into
               the
               Creed
               ,
               although
               they
               apprehended
               it
               necessary
               to
               explain
               the
               Oeconomy
               of
               our
               
                 Saviour's
                 Incarnation
              
               .
               And
               that
               which
               much
               confirms
               the
               meaning
               of
               the
               Decree
               ,
               to
               be
               the
               absolute
               prohibition
               of
               all
               kind
               of
               Additions
               to
               the
               Creed
               ,
               is
               ,
               the
               
                 Epistle
                 of
                 S.
                 Cyril
              
               of
               Alexandria
               to
               
                 Johannes
                 Antiochenus
              
               ,
               wherein
               reciting
               this
               decree
               of
               the
               Council
               ,
               he
               adds
               these
               words
               as
               the
               explication
               of
               it
               .
               
                 We
                 neither
                 permit
                 our selves
                 or
                 others
                 to
                 change
                 one
                 word
                 or
                 syllable
                 of
                 what
                 is
                 herein
                 contained
              
               (
               speaking
               of
               the
               
                 Nicene
                 Creed
              
               )
               which
               Epistle
               was
               read
               and
               approved
               in
               the
               
                 fourth
                 Oecumenical
                 Council
              
               .
               
               To
               this
               the
               Latins
               answered
               them
               ,
               that
               which
               is
               still
               answered
               in
               the
               same
               case
               ,
               
                 viz.
                 That
                 this
                 Article
                 of
                 Filioque
                 was
                 only
                 a
                 declaration
                 ,
                 and
                 not
                 a
                 prohibited
                 Addition
              
               :
               But
               the
               Greeks
               say
               ,
               this
               answer
               is
               unsatisfactory
               on
               these
               accounts
               .
               1.
               
               Because
               there
               is
               no
               reason
               to
               say
               ,
               that
               Decree
               doth
               not
               forbid
               the
               inserting
               
               Declarations
               into
               the
               Creed
               .
               2.
               
               That
               if
               it
               did
               not
               forbid
               that
               ,
               yet
               there
               is
               as
               little
               reason
               to
               say
               ,
               this
               was
               a
               meer
               Declaration
               .
               1.
               
               Because
               there
               is
               no
               reason
               to
               say
               ,
               that
               the
               Council
               did
               not
               forbid
               the
               inserting
               Declarations
               into
               the
               Creed
               :
               For
               ,
               as
               Bessarion
               well
               observes
               ,
               it
               never
               was
               lawful
               to
               add
               new
               and
               distinct
               Articles
               of
               Faith
               ,
               from
               those
               which
               are
               contained
               in
               Scripture
               ,
               
               but
               the
               Church
               only
               undertook
               the
               explication
               and
               declaration
               of
               the
               things
               therein
               contained
               ;
               and
               this
               was
               only
               lawful
               .
               Therefore
               the
               
                 Ancient
                 Fathers
              
               had
               full
               liberty
               of
               explaining
               Articles
               of
               Faith
               ,
               and
               using
               those
               explications
               ,
               as
               they
               judged
               most
               expedient
               ,
               and
               to
               place
               them
               where
               they
               thought
               good
               ,
               so
               it
               were
               not
               in
               Scripture
               :
               thence
               they
               might
               insert
               them
               into
               the
               Creed
               ,
               or
               elsewhere
               .
               But
               afterwards
               (
               
                 i.
                 e.
              
               after
               this
               decree
               of
               the
               
                 Ephesine
                 Council
              
               )
               this
               liberty
               was
               partly
               taken
               away
               ,
               and
               partly
               continued
               .
               For
               ,
               it
               never
               was
               ,
               or
               will
               be
               ,
               unlawful
               to
               explain
               or
               declare
               Articles
               of
               Faith
               ;
               but
               to
               insert
               those
               explications
               into
               the
               Creed
               ,
               is
               now
               unlawful
               ,
               because
               forbidden
               by
               the
               decree
               of
               a
               
                 General
                 Council
              
               .
               For
               ,
               saith
               he
               ,
               the
               Fathers
               of
               the
               
                 third
                 Council
              
               ,
               observing
               what
               great
               inconveniencies
               had
               followed
               in
               the
               Church
               ,
               upon
               the
               inlargement
               of
               Creeds
               ,
               and
               that
               no
               injury
               could
               at
               all
               come
               by
               the
               prohibition
               of
               any
               further
               Additions
               to
               be
               inserted
               (
               for
               by
               that
               means
               they
               should
               only
               be
               bound
               to
               believe
               no
               more
               than
               what
               those
               
                 Holy
                 Fathers
              
               believed
               ;
               and
               who
               dare
               charge
               their
               Faith
               with
               imperfection
               )
               and
               they
               did
               therefore
               wisely
               forbid
               all
               other
               expositions
               of
               Faith
               to
               be
               inserted
               into
               the
               Creed
               ,
               as
               he
               there
               at
               large
               proves
               .
               And
               in
               the
               progress
               of
               that
               discourse
               ,
               takes
               off
               that
               which
               Bellarmin
               looked
               on
               as
               the
               only
               satisfactory
               answer
               ,
               
                 viz.
                 That
                 the
                 prohibition
                 concerned
                 only
                 private
                 persons
              
               ;
               For
               ,
               saith
               he
               ,
               It
               cannot
               be
               conceived
               ,
               that
               the
               Council
               should
               take
               care
               about
               the
               Declarations
               of
               the
               Creed
               ,
               made
               by
               particular
               persons
               (
               whereas
               it
               alwaies
               was
               ,
               and
               is
               lawful
               for
               such
               to
               declare
               their
               Faith
               more
               particularly
               ,
               as
               appears
               by
               the
               Creed
               of
               Charisius
               ,
               received
               in
               this
               Council
               )
               but
               this
               they
               looked
               after
               ,
               that
               the
               Creed
               ,
               which
               was
               commonly
               received
               in
               the
               
                 Christian
                 Churches
              
               ,
               and
               into
               which
               men
               are
               baptized
               ,
               should
               receive
               no
               alteration
               at
               all
               .
               And
               to
               shew
               what
               their
               meaning
               was
               ,
               though
               their
               Council
               was
               purposely
               assembled
               against
               Nestorius
               ,
               yet
               they
               would
               not
               insert
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               into
               the
               Creed
               .
               And
               the
               same
               decree
               was
               observed
               in
               the
               4
               ,
               5
               ,
               6
               ,
               7.
               
               Councils
               ;
               which
               ,
               by
               their
               actions
               ,
               did
               declare
               this
               to
               be
               the
               meaning
               of
               the
               
                 Ephesine
                 Council
              
               ,
               that
               no
               Declarations
               whatsoever
               ,
               should
               hereafter
               be
               inserted
               into
               the
               Creed
               .
               For
               ,
               if
               they
               were
               meer
               Declarations
               ,
               there
               was
               much
               less
               necessity
               of
               inferting
               them
               into
               the
               Creed
               ,
               which
               was
               supposed
               to
               be
               a
               Systeme
               of
               the
               necessary
               Articles
               of
               Faith.
               
            
             
               2.
               
               
                 There
                 was
                 as
                 little
                 reason
                 to
                 say
                 ,
                 that
                 this
                 Article
                 was
                 a
                 meer
                 Declaration
                 .
              
               For
               ,
               the
               Latins
               pretended
               ,
               that
               the
               Article
               of
               Filioque
               ,
               was
               only
               a
               further
               explication
               of
               that
               
                 ex
                 Patre
              
               .
               For
               ,
               if
               so
               ,
               then
               whosoever
               doth
               believe
               the
               Procession
               from
               the
               Father
               ,
               doth
               believe
               all
               that
               is
               necessary
               to
               be
               believed
               :
               And
               therefore
               certainly
               it
               can
               be
               no
               Heresie
               not
               to
               believe
               the
               Procession
               from
               the
               Son
               ,
               because
               that
               is
               only
               supposed
               to
               be
               a
               Declaration
               of
               that
               from
               the
               Father
               .
               And
               since
               you
               are
               so
               ready
               to
               charge
               the
               
                 Greek
                 Church
              
               with
               Heresie
               ,
               I
               pray
               tell
               us
               whether
               this
               Article
               be
               a
               Declaration
               or
               not
               :
               If
               not
               ,
               then
               the
               Latins
               were
               all
               deceived
               ,
               who
               pleaded
               the
               lawfulness
               of
               inserting
               Filioque
               on
               that
               account
               ;
               and
               consequently
               it
               must
               be
               a
               prohibited
               Addition
               :
               If
               it
               be
               ,
               then
               shew
               us
               what
               Heresie
               lyes
               in
               not
               acknowledging
               a
               meer
               explication
               ,
               when
               all
               that
               is
               supposed
               necessary
               is
               believed
               in
               the
               substance
               of
               the
               Article
               .
               Moreover
               ,
               Bessarion
               
               rightly
               distinguisheth
               between
               an
               explication
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               from
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               therefore
               grants
               ,
               
               that
               the
               Filioque
               might
               be
               said
               to
               be
               an
               explication
               
                 of
                 something
              
               contained
               in
               the
               Creed
               ,
               but
               not
               
                 out
                 of
                 any
                 thing
              
               contained
               in
               the
               Creed
               ;
               and
               therefore
               the
               Medium
               being
               extrinsecal
               ,
               it
               could
               not
               be
               said
               to
               be
               a
               meer
               Declaration
               .
               For
               ,
               there
               can
               be
               no
               necessary
               Argument
               drawn
               from
               the
               Procession
               from
               the
               Father
               ,
               to
               inferr
               the
               Procession
               from
               the
               Son
               ;
               but
               it
               must
               be
               proved
               from
               some
               extrinsecal
               distinct
               Argument
               .
            
             
               2.
               
               
                 Suppose
                 this
                 to
                 be
                 no
                 prohibited
                 Addition
                 ,
                 yet
                 what
                 right
                 had
                 the
                 Pope
                 and
                 his
                 Council
                 ,
                 without
                 the
                 consent
                 of
                 the
                 Eastern
                 Churches
                 ,
              
               
               
                 to
                 make
                 this
                 Addition
                 to
                 the
                 Creed
                 ?
              
               For
               ,
               the
               Greeks
               said
               ,
               whatever
               authority
               the
               Church
               of
               Rome
               had
               ,
               it
               received
               by
               the
               Canons
               ,
               and
               its
               authority
               was
               therefore
               less
               then
               that
               of
               an
               
                 Oecumenical
                 Council
              
               ,
               wherefore
               it
               could
               not
               justly
               repeal
               ,
               or
               act
               contrary
               to
               the
               decree
               of
               a
               
                 General
                 Council
              
               ,
               as
               it
               did
               apparently
               in
               this
               case
               .
               By
               which
               means
               ,
               the
               Latins
               were
               driven
               off
               from
               those
               which
               they
               looked
               on
               as
               slighter
               velitations
               ,
               and
               took
               Sanctuary
               in
               the
               
                 Plenitude
                 of
                 the
                 Pope's
                 Power
              
               ,
               that
               therefore
               no
               Council
               could
               prescribe
               to
               him
               ;
               there
               could
               be
               no
               necessity
               of
               his
               calling
               the
               
                 Eastern
                 Churches
              
               to
               debate
               this
               Addition
               ,
               for
               he
               could
               do
               it
               of
               himself
               ,
               by
               virtue
               of
               his
               own
               authority
               in
               and
               over
               the
               Church
               .
               Here
               Anselm
               and
               Bonaventure
               think
               to
               secure
               themselves
               ,
               and
               hither
               they
               are
               all
               driven
               at
               last
               .
               So
               that
               we
               plainly
               see
               ,
               whatever
               else
               is
               pretended
               ,
               
                 the
                 Pope's
                 usurped
                 Power
              
               was
               that
               which
               truly
               gave
               occasion
               to
               the
               Schism
               :
               For
               ,
               it
               was
               not
               the
               Latins
               believing
               the
               Procession
               from
               the
               Son
               ,
               which
               made
               the
               separation
               between
               the
               Eastern
               and
               
                 Western
                 Churches
              
               ,
               but
               the
               
                 Pope's
                 pretending
                 a
                 Power
                 to
                 impose
                 an
                 Article
                 of
                 Faith
                 in
                 the
                 Creed
                 against
                 the
                 decree
                 of
                 a
                 former
                 ,
                 and
                 without
                 the
                 consent
                 of
                 a
                 present
                 Oecumenical
                 Council
                 .
              
               If
               you
               pretend
               ,
               that
               there
               hath
               been
               since
               an
               
                 Oecumenical
                 Council
              
               at
               Florence
               ,
               which
               hath
               declared
               it
               ;
               by
               that
               very
               answer
               you
               justifie
               the
               Greeks
               before
               that
               Council
               ,
               and
               so
               lay
               the
               guilt
               of
               the
               Schism
               wholly
               on
               the
               Pope
               ,
               who
               did
               insert
               and
               impose
               this
               Article
               ,
               before
               an
               
                 Oecumenical
                 Council
              
               .
               Thus
               still
               it
               appears
               ,
               the
               cause
               of
               the
               Schism
               began
               at
               Rome
               ;
               and
               by
               the
               same
               Argument
               with
               which
               you
               charge
               them
               with
               Heresie
               ,
               viz.
               the
               Council
               at
               Florence
               ,
               you
               vindicate
               the
               
                 Greek
                 Church
              
               from
               Schism
               ,
               in
               all
               the
               actions
               of
               it
               before
               that
               Council
               .
            
             
               And
               this
               might
               suffice
               to
               shew
               ,
               that
               it
               was
               not
               
                 the
                 levity
                 ,
                 vanity
                 ,
                 or
                 ambition
                 of
                 the
                 Greeks
                 ,
                 which
                 gave
                 the
                 great
                 occasion
                 of
                 the
                 Schism
                 ,
                 but
                 the
                 Pride
                 ,
                 Incroachments
                 ,
                 and
                 Vsurpations
                 of
                 the
                 Church
                 of
              
               Rome
               ,
               as
               might
               largely
               be
               manifested
               from
               the
               history
               of
               those
               times
               ,
               when
               the
               Schism
               began
               .
               The
               rise
               of
               which
               ought
               to
               be
               derived
               from
               the
               times
               of
               the
               Constantinopolitan
               ,
               and
               
                 Chalcedon
                 Councils
              
               ;
               the
               second
               and
               
                 fourth
                 Oecumenical
              
               .
               For
               ,
               the
               Canons
               of
               those
               
                 Councils
                 decreeing
                 equal
                 Priviledges
                 to
              
               Constantinople
               ,
               
                 with
                 those
                 of
              
               Rome
               ,
               
                 made
                 the
                 Popes
                 have
                 a
                 continual
                 jealousie
                 upon
                 the
                 Greek
                 Church
                 ,
              
               and
               watch
               all
               opportunities
               to
               disgrace
               it
               ,
               and
               infringe
               the
               liberties
               of
               it
               .
               Thence
               came
               the
               rage
               of
               Leo
               against
               Anatolius
               the
               Patriarch
               of
               Constantinople
               ,
               in
               the
               time
               of
               Martianus
               ;
               thence
               the
               feud
               between
               Simplicius
               and
               Felix
               3.
               of
               Rome
               ,
               and
               Acacius
               of
               Constantinople
               ,
               for
               defending
               the
               Priviledges
               of
               his
               See
               ,
               in
               opposition
               to
               the
               Pope's
               ;
               insomuch
               that
               Felix
               fairly
               excommunicates
               him
               ,
               because
               he
               would
               not
               submit
               to
               the
               Pope's
               tryal
               in
               the
               case
               of
               the
               Patriarch
               of
               Alexandria
               ;
               which
               continued
               so
               long
               ,
               that
               Euphemius
               ,
               who
               succeeded
               Acacius
               ,
               though
               he
               excommunited
               
                 Petrus
                 Moggus
              
               of
               Alexandria
               ,
               yet
               could
               not
               be
               received
               into
               the
               Communion
               of
               
               the
               
                 Roman
                 Church
              
               by
               Felix
               ,
               because
               he
               would
               not
               expunge
               the
               name
               of
               Acacius
               out
               of
               the
               Diptychs
               of
               the
               Church
               ;
               and
               afterwards
               Gelasius
               refused
               it
               on
               the
               same
               grounds
               ;
               which
               Euphemius
               still
               denying
               to
               do
               ,
               the
               Schism
               continued
               .
               And
               ,
               although
               afterwards
               the
               
                 Emperour
                 Anastasius
              
               ,
               and
               the
               
                 Greek
                 Church
              
               ,
               desired
               the
               making
               up
               of
               this
               difference
               ;
               yet
               no
               other
               terms
               of
               communion
               would
               be
               accepted
               by
               Hormisdas
               ,
               without
               the
               expunging
               the
               name
               of
               Acacius
               .
               So
               implacably
               were
               they
               bent
               against
               the
               very
               memory
               of
               Acacius
               ,
               for
               defending
               the
               Priviledge
               of
               his
               See
               ,
               that
               they
               would
               rather
               continue
               that
               lamentable
               Schism
               ,
               than
               not
               avenge
               themselves
               upon
               him
               ;
               and
               consequently
               ,
               make
               all
               future
               Patriarchs
               fearful
               of
               opposing
               the
               
                 Pope's
                 Authority
              
               .
               If
               we
               look
               yet
               further
               ,
               we
               shall
               still
               find
               the
               ambition
               of
               the
               Popes
               to
               have
               caused
               all
               the
               disturbance
               in
               the
               
                 Greek
                 Churches
              
               ,
               although
               some
               of
               the
               Patriarchs
               of
               Constantinople
               cannot
               be
               excused
               from
               the
               same
               faults
               .
               In
               the
               time
               of
               the
               
                 second
                 Council
                 at
                 Nice
                 ,
                 Pope
                 Adrian
              
               not
               only
               contends
               for
               the
               enlargement
               of
               his
               Jurisdiction
               ,
               but
               threatens
               to
               pronounce
               them
               Hereticks
               ,
               
               who
               did
               not
               consent
               to
               it
               ,
               which
               makes
               
                 Petrus
                 de
                 Marcâ
              
               say
               ,
               
                 That
                 he
                 supposeth
                 [
                 that
                 ]
                 the
                 first
                 time
                 ever
                 any
                 were
                 charged
                 with
                 Heresie
                 on
                 such
                 an
                 account
                 .
              
               The
               same
               pretence
               we
               find
               still
               in
               all
               the
               Schisms
               which
               after
               happened
               ,
               as
               that
               in
               the
               time
               of
               Photius
               ,
               that
               afterward
               ,
               in
               the
               time
               of
               
                 Michael
                 Cerularius
              
               ,
               and
               in
               the
               successive
               ages
               ,
               still
               the
               terms
               of
               communion
               were
               ,
               Submission
               to
               the
               
                 Church
                 of
                 Rome
              
               ,
               and
               acknowledgledging
               the
               supremacy
               of
               that
               See
               ,
               which
               the
               Greeks
               did
               then
               ,
               and
               do
               still
               constantly
               deny
               ;
               so
               that
               it
               was
               not
               the
               
                 Greeks
                 Levity
              
               ,
               but
               the
               Romanists
               ambition
               and
               usurpation
               which
               gave
               occasion
               to
               that
               fearful
               Schism
               .
            
             
               
               But
               for
               all
               this
               ,
               
                 It
                 must
                 still
                 be
                 lawful
                 for
                 your
                 Church
                 to
                 add
                 ,
                 and
                 Anathematize
                 too
                 :
              
               which
               his
               Lordship
               thought
               a
               little
               unreasonable
               ,
               but
               it
               seems
               you
               do
               not
               :
               For
               ,
               say
               you
               ,
               
                 The
                 Church
                 did
                 rightly
                 Anathematize
                 all
                 such
                 denyers
              
               ;
               why
               so
               ?
               
                 Because
                 the
                 meaning
                 of
                 the
                 Latin
                 Church
                 being
                 understood
                 by
                 the
                 Addition
                 of
                 Filioque
                 ,
                 and
                 that
                 whosoever
                 denyed
                 ,
                 must
                 be
                 supposed
                 to
                 deny
                 the
                 Procession
                 ,
                 then
                 it
                 became
                 Heresie
                 to
                 deny
                 it
                 ,
                 and
                 the
                 Church
                 did
                 rightly
                 Anathematize
                 all
                 such
                 denyers
                 .
              
               So
               you
               say
               indeed
               ;
               but
               ,
               you
               would
               do
               well
               1.
               
               To
               shew
               ,
               that
               the
               understanding
               the
               meaning
               of
               the
               
                 Latin
                 Church
              
               ,
               is
               sufficient
               to
               make
               the
               denyers
               of
               what
               she
               affirms
               ,
               to
               be
               Hereticks
               .
               2.
               
               How
               any
               one
               that
               denies
               the
               Filioque
               ,
               must
               be
               supposed
               to
               deny
               the
               Procession
               ,
               if
               you
               mean
               the
               Procession
               
                 à
                 Filio
              
               ,
               you
               speak
               very
               wisely
               ,
               but
               prove
               nothing
               ;
               for
               some
               might
               grant
               the
               Procession
               ,
               and
               yet
               deny
               the
               lawfulness
               of
               your
               Churches
               adding
               to
               the
               Creed
               .
               3.
               
               All
               this
               while
               we
               are
               to
               seek
               how
               the
               
                 Latin
                 Church
              
               can
               make
               any
               thing
               to
               be
               a
               Heresie
               ,
               which
               was
               not
               so
               before
               .
               And
               therefore
               if
               your
               Anathema's
               have
               no
               better
               grounds
               ,
               the
               Greeks
               need
               not
               much
               fear
               the
               effects
               of
               them
               .
               That
               
                 your
                 Church
                 on
                 any
                 occasion
                 is
                 apt
                 enough
                 to
                 speak
                 loud
                 words
                 ,
              
               we
               may
               very
               easily
               believe
               ,
               but
               whether
               she
               had
               just
               cause
               to
               speak
               so
               big
               in
               this
               cause
               ,
               is
               the
               thing
               in
               question
               ,
               and
               we
               have
               already
               manifested
               the
               contrary
               .
            
             
               His
               Lordship
               sayes
               ,
               
                 It
                 ought
                 to
                 be
                 no
                 easie
                 thing
                 ,
                 to
                 condemn
                 a
                 man
                 of
                 Heresie
                 in
                 foundation
                 of
                 Faith
              
               ;
               
               
                 much
                 less
                 a
                 Church
                 ;
                 least
                 of
                 all
                 ,
                 so
                 ample
                 and
                 large
                 a
                 Church
                 as
                 the
              
               Greek
               ,
               
                 especially
                 so
                 as
                 to
                 make
                 them
                 no
                 Church
                 .
                 Heaven
                 Gates
                 were
                 not
                 so
                 easily
                 shut
                 against
                 multitudes
                 ,
                 when
                 S.
              
               Peter
               
                 wore
                 the
                 Keyes
                 at
                 his
                 own
                 Girdle
                 .
              
               To
               this
               you
               answer
               ;
               
                 Neither
                 is
                 the
                 Roman-Catholick
                 Church
                 justly
                 accusable
                 of
                 cruelty
                 (
                 though
                 the
                 Bishop
                 taxes
                 her
                 of
                 it
                 )
                 because
                 she
                 is
                 quick
                 and
                 sharp
                 against
                 those
                 that
                 fall
                 into
                 Heresie
                 .
              
               
               But
               ,
               if
               she
               hath
               power
               to
               pronounce
               whom
               she
               please
               Hereticks
               ,
               and
               on
               what
               account
               she
               please
               
               (
               as
               Hadrian
               I.
               in
               case
               of
               his
               Patrimony
               )
               and
               then
               it
               be
               commendable
               in
               her
               to
               deal
               with
               them
               as
               Hereticks
               ,
               it
               must
               needs
               be
               dangerous
               opposing
               her
               in
               any
               thing
               ,
               for
               such
               who
               dread
               her
               Anathema's
               .
               But
               his
               Lordship
               was
               not
               speaking
               of
               what
               was
               to
               be
               done
               ,
               in
               case
               of
               notorious
               Heresie
               ,
               but
               what
               tenderness
               ought
               to
               be
               used
               in
               condemning
               men
               for
               Heresie
               ;
               and
               much
               more
               in
               condemning
               whole
               Churches
               for
               it
               ,
               on
               such
               slender
               accounts
               as
               you
               do
               the
               
                 Greek
                 Church
              
               .
               You
               should
               shew
               ,
               When
               S.
               Peter
               ,
               or
               any
               of
               the
               Apostles
               did
               exclude
               Churches
               from
               communion
               ,
               for
               denying
               such
               Articles
               as
               that
               you
               charge
               the
               
                 Greek
                 Church
              
               with
               .
               And
               it
               would
               be
               worth
               your
               enquiry
               ,
               why
               those
               in
               the
               
                 Corinthian
                 Church
              
               ,
               who
               at
               least
               questioned
               the
               Resurrection
               ;
               those
               in
               the
               
                 Galatian
                 and
                 other
                 Churches
              
               ,
               who
               asserted
               the
               
                 Necessity
                 of
                 the
                 Ceremonial
                 Law
                 under
                 the
                 Gospel
                 ,
              
               both
               which
               errours
               are
               by
               the
               Apostle
               said
               to
               be
               of
               so
               dangerous
               a
               nature
               ;
               are
               not
               Anathematized
               presently
               by
               the
               Apostle
               ,
               and
               thrown
               out
               of
               the
               Church
               ,
               at
               least
               ,
               
                 to
                 prevent
                 the
                 infection
                 of
                 other
                 Christians
                 ,
                 if
                 not
                 for
                 the
                 good
                 of
                 the
                 Libertine
                 Hereticks
                 ,
              
               as
               you
               speak
               .
               Your
               mentioning
               S.
               
                 Peters
                 proceeding
                 with
                 Ananias
                 and
                 Sapphira
                 ,
              
               must
               be
               acknowledged
               a
               very
               fit
               resemblance
               for
               your
               Churches
               dealing
               with
               Hereticks
               ;
               only
               they
               whom
               you
               are
               pleased
               to
               account
               Hereticks
               ,
               have
               cause
               to
               rejoyce
               ,
               that
               since
               your
               Churches
               good
               will
               is
               so
               much
               discovered
               ,
               she
               hath
               not
               the
               same
               
                 miraculous
                 Power
              
               :
               For
               ,
               then
               she
               would
               be
               sure
               to
               have
               few
               left
               to
               oppose
               her
               .
               But
               do
               you
               really
               think
               ,
               Anania's
               and
               Sapphira's
               fault
               was
               no
               greater
               than
               that
               of
               the
               
                 Greek
                 Church
              
               ,
               that
               you
               produce
               this
               instance
               ?
               and
               ,
               do
               you
               think
               the
               Church
               enjoyes
               still
               the
               same
               power
               over
               offenders
               ,
               which
               S.
               Peter
               then
               had
               ?
               If
               not
               ,
               to
               what
               purpose
               do
               you
               mention
               such
               things
               here
               ;
               unless
               to
               let
               us
               see
               ,
               that
               it
               is
               want
               of
               some
               thing
               else
               besides
               will
               ,
               which
               makes
               you
               suffer
               any
               whom
               you
               call
               Hereticks
               to
               live
               .
               That
               S.
               Paul
               chastised
               his
               untoward
               Children
               ,
               indeed
               you
               tell
               us
               ,
               from
               1
               Cor
               ,
               5.5
               .
               1
               Tim.
               1.20
               .
               but
               if
               you
               bring
               this
               to
               any
               purpose
               ,
               you
               must
               make
               the
               
                 Greeks
                 Errour
              
               ,
               as
               bad
               as
               Incest
               ,
               or
               a
               
                 denying
                 the
                 Faith
              
               ;
               and
               when
               you
               have
               done
               so
               ,
               you
               may
               hear
               of
               a
               further
               answer
               .
               On
               what
               account
               
                 your
                 Church
                 punisheth
                 Delinquents
              
               ,
               will
               be
               then
               necessary
               to
               be
               shewed
               ,
               when
               you
               have
               a
               little
               further
               cleared
               what
               Power
               your
               Church
               hath
               to
               make
               Delinquents
               in
               such
               cases
               as
               you
               condemn
               the
               
                 Greek
                 Church
              
               for
               .
               But
               ,
               as
               long
               as
               your
               Church
               is
               Accuser
               ,
               Witness
               ,
               and
               Judge
               too
               ,
               you
               must
               never
               expect
               that
               your
               Anathema's
               will
               be
               accounted
               any
               other
               than
               
                 bruta
                 fulmina
              
               ,
               noise
               and
               no
               more
               .
            
          
        
         
           
           
             CHAP.
             2.
             
             Of
             Fundamentals
             in
             General
             .
          
           
             
               The
               Popish
               Tenet
               concerning
               Fundamentals
               ,
               a
               meer
               step
               to
               the
               Roman
               Greatness
               .
               The
               Question
               about
               Fundamentals
               stated
               .
               An
               enquiry
               into
               the
               nature
               of
               them
               .
               What
               are
               Fundamentals
               ,
               in
               order
               to
               particular
               persons
               ;
               and
               what
               to
               be
               owned
               as
               such
               ,
               in
               order
               to
               Ecclesiastical
               Communion
               .
               The
               Prudence
               and
               Moderation
               of
               the
               Church
               of
               England
               ,
               in
               defining
               Articles
               of
               Faith.
               What
               judged
               Fundamental
               by
               the
               Catholick
               Church
               .
               No
               new
               Articles
               of
               Faith
               can
               become
               necessary
               .
               The
               Churches
               Power
               in
               propounding
               matters
               of
               Faith
               ,
               examined
               .
               What
               is
               a
               sufficient
               Proposition
               .
               Of
               the
               Athanasian
               Creed
               ,
               and
               its
               being
               owned
               by
               the
               Church
               of
               England
               .
               In
               what
               sense
               the
               Articles
               of
               it
               are
               necessary
               to
               Salvation
               .
               Of
               the
               distinction
               of
               the
               material
               and
               formal
               object
               of
               Faith
               ,
               as
               to
               Fundamentals
               .
               His
               Lordship's
               integrity
               ,
               and
               
                 T.
                 C
                 '
                 s
              
               .
               forgery
               ,
               in
               the
               testimony
               of
               Scotus
               .
               Of
               Heresie
               ,
               and
               how
               far
               the
               Church
               may
               declare
               matters
               of
               Faith.
               The
               testimony
               of
               S.
               Augustine
               vindicated
               .
            
          
           
             
             THe
             
               Greek
               Church
            
             appearing
             not
             guilty
             of
             Heresie
             ,
             by
             any
             evidence
             of
             Scripture
             ,
             Reason
             ,
             or
             the
             Consent
             of
             the
             Primitive
             Church
             ,
             nothing
             is
             left
             to
             make
             good
             the
             charge
             ,
             but
             that
             the
             Church
             of
             Rome
             hath
             defin'd
             it
             to
             be
             so
             ;
             which
             Pretence
             ,
             at
             first
             view
             ,
             carrying
             the
             greatest
             partiality
             ,
             and
             unreasonableness
             in
             it
             ,
             great
             care
             is
             taken
             ,
             that
             the
             partiality
             be
             not
             discovered
             ,
             by
             not
             openly
             mentioning
             the
             Church
             of
             Rome
             ,
             but
             the
             
               Church
               in
               General
            
             (
             as
             though
             it
             were
             impossible
             to
             conceive
             any
             other
             Church
             but
             that
             at
             Rome
             )
             and
             for
             the
             unreasonableness
             of
             it
             ,
             it
             must
             be
             confidently
             asserted
             ,
             
               That
               all
               Points
               defin'd
               by
               the
               Church
               are
               Fundamental
            
             :
             So
             to
             be
             sure
             the
             
               Greek
               Church
            
             will
             never
             escape
             the
             charge
             of
             Heresie
             .
             For
             this
             end
             ,
             
               Mr.
               Fisher
               in
               the
               Conference
               acknowledgeth
               ,
               that
               when
               his
               Lordship
               had
               denyed
               the
               errour
               of
               the
               Greek
               Church
               to
               be
               Fundamental
               ,
               he
               was
               forced
               to
               repeat
               what
               he
               had
               formerly
               brought
               against
               Dr.
            
             White
             ,
             
               concerning
               Points
               Fundamental
            
             .
             The
             reason
             of
             which
             was
             ,
             that
             ,
             easily
             perceiving
             that
             it
             was
             impossible
             to
             stand
             their
             ground
             in
             their
             charge
             on
             the
             
               Greek
               Church
            
             upon
             other
             terms
             ,
             he
             is
             forced
             to
             take
             Sanctuary
             in
             the
             
               Churches
               Definition
            
             ;
             and
             if
             that
             will
             not
             make
             it
             good
             ,
             there
             is
             nothing
             else
             remaining
             to
             do
             it
             .
             And
             this
             is
             the
             cause
             of
             the
             following
             
               Dispute
               concerning
               Fundamentals
            
             ;
             wheren
             the
             main
             thing
             undertaken
             ,
             is
             ,
             the
             proof
             ,
             that
             the
             formal
             reason
             of
             Fundamentals
             ,
             is
             to
             be
             taken
             from
             the
             
               Definition
               of
               the
               present
               Church
            
             ;
             but
             ,
             as
             this
             must
             be
             confessed
             to
             be
             the
             main
             Fundamental
             of
             the
             Church
             of
             Rome
             ,
             (
             for
             which
             yet
             the
             thing
             being
             manifest
             ,
             no
             Definition
             of
             that
             Church
             is
             necessary
             ;
             )
             so
             withall
             ,
             I
             doubt
             not
             ,
             but
             it
             will
             be
             made
             evident
             in
             the
             progress
             of
             this
             discourse
             ,
             that
             never
             was
             there
             any
             pretence
             more
             partial
             ,
             absurd
             ,
             and
             tyrannical
             than
             this
             is
             .
             Which
             his
             Lordship
             takes
             notice
             of
             in
             these
             words
             ,
             which
             deserve
             a
             repetition
             ;
             
             
               It
               was
               not
               the
               least
               means
               by
               which
            
             Rome
             
               grew
               to
               her
               Greatness
               ,
               to
               blast
               every
               opposer
               she
               had
               with
               the
               name
               of
               Heretick
               or
               Schismatick
               ;
               for
               this
               served
               to
               shrivel
               the
               credit
               of
               the
               persons
               .
               And
               the
               persons
               once
               brought
               into
               Contempt
               and
               Ignominy
               ,
               all
               the
               good
               they
               desired
               in
               the
               Church
               ,
               fell
               to
               dust
               ,
               for
               want
               of
               creditable
               persons
               to
               back
               and
               support
               it
               .
               To
               make
               this
               proceeding
               good
               ,
               in
               these
               latter
               years
               ,
               this
               course
               ,
               it
               seems
               ,
               was
               taken
               .
               The
               School
               that
               
               must
               maintain
               (
               and
               so
               they
               do
               )
               that
               all
               Points
               defin'd
               by
               the
               Church
               ,
               are
               thereby
               Fundamental
               ,
               necessary
               to
               be
               believed
               ,
               of
               the
               substance
               of
               Faith
               ;
               and
               that
               ,
               though
               it
               be
               determined
               quite
            
             extra
             Scripturam
             .
             
               And
               then
               leave
               the
               wise
               and
               active
               Heads
               to
               take
               order
               ,
               that
               there
               be
               strength
               enough
               ready
               to
               determine
               what
               is
               fittest
               for
               them
               .
            
             To
             this
             you
             answer
             ,
             with
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             !
             You
             call
             it
             
               a
               Squib
               ,
               a
               Fancy
               ,
               a
               weak
               Discourse
               ,
               one
               of
               the
               Bishop's
               Railleries
               ,
            
             and
             what
             not
             .
             It
             seems
             it
             pinched
             you
             hard
             ,
             you
             cry
             out
             so
             Tragically
             .
             But
             it
             is
             very
             certain
             ,
             you
             are
             more
             impatient
             to
             have
             your
             Politicks
             ,
             
             than
             your
             Errours
             discovered
             ;
             and
             if
             you
             have
             any
             Curses
             more
             dreadful
             than
             others
             ,
             they
             are
             sure
             to
             light
             on
             those
             who
             discover
             the
             intrigues
             of
             your
             Designs
             .
             For
             if
             once
             men
             come
             to
             discern
             how
             much
             more
             of
             Artifice
             and
             cunning
             ,
             than
             of
             Truth
             and
             Religion
             ,
             there
             is
             in
             the
             managing
             the
             Interest
             of
             your
             Church
             ,
             they
             would
             not
             easily
             think
             ,
             the
             way
             to
             Heaven
             can
             lye
             among
             so
             many
             foldings
             of
             the
             old
             Serpent
             :
             And
             this
             is
             not
             to
             think
             as
             you
             tragically
             speak
             ,
             
               That
               all
               the
               world
               is
               turn'd
               mad
               or
               Heathen
            
             :
             for
             ,
             thanks
             be
             to
             God
             ,
             as
             Catholique
             as
             your
             Church
             is
             ,
             it
             must
             be
             a
             huge
             Catachresis
             to
             take
             it
             for
             all
             the
             world
             :
             neither
             do
             we
             think
             your
             Church
             mad
             ,
             but
             very
             wise
             and
             Politick
             in
             these
             pretences
             ;
             and
             that
             still
             you
             are
             resolved
             to
             shew
             ,
             that
             though
             other
             Churches
             may
             be
             more
             
               Children
               of
               Light
               than
               yours
            
             (
             ignorance
             being
             so
             much
             in
             favour
             with
             you
             )
             yet
             
               yours
               is
               Wiser
               in
               its
               Generation
               .
            
             But
             how
             the
             pretending
             of
             your
             Church
             to
             Infallibility
             ,
             and
             power
             to
             define
             Fundamentals
             ,
             should
             make
             us
             imagine
             
               all
               the
               world
               Heathen
            
             ,
             is
             not
             easie
             to
             conceive
             ,
             unless
             you
             are
             conscious
             to
             your self
             ,
             that
             such
             pretences
             as
             these
             are
             ,
             are
             the
             way
             to
             make
             it
             so
             .
             But
             we
             must
             see
             still
             how
             your
             Cothurnus
             fits
             you
             .
             
               No
               truth
               left
               upon
               earth
               ,
               but
               all
               become
               Juglers
               ?
            
             See
             what
             it
             is
             to
             be
             true
             Catholiques
             ,
             that
             if
             they
             juggle
             ,
             all
             the
             world
             must
             do
             so
             too
             ;
             as
             though
             
               totus
               mundus
               exercet
               histrioniam
            
             ,
             were
             Latin
             for
             the
             
               Infallibility
               of
               the
               Church
               of
            
             Rome
             .
             But
             have
             you
             indeed
             such
             a
             Monopoly
             of
             Truth
             ,
             that
             if
             your
             party
             prove
             Juglers
             ,
             there
             will
             be
             no
             truth
             left
             upon
             earth
             ?
             if
             you
             had
             said
             ,
             none
             unsophisticated
             ,
             yet
             even
             that
             had
             been
             a
             great
             Truth
             left
             upon
             earth
             still
             .
             But
             I
             shall
             cut
             you
             short
             in
             what
             follows
             of
             your
             Declamation
             ,
             by
             telling
             you
             ,
             that
             though
             your
             Harangue
             were
             ten
             times
             longer
             than
             it
             is
             ,
             and
             your
             exclamations
             louder
             ,
             and
             your
             Authorities
             better
             than
             of
             
               your
               Prelates
               ,
               Miracles
               ,
               Doctors
               ,
               Heads
               of
               Schools
               ,
               austere
               and
               religious
               persons
            
             (
             in
             English
             Monks
             and
             Friers
             )
             yet
             all
             these
             would
             not
             one
             jot
             perswade
             us
             contrary
             to
             common
             sense
             ,
             and
             the
             large
             experience
             of
             the
             world
             ,
             That
             Religion
             is
             not
             made
             by
             you
             an
             Instrument
             to
             advance
             the
             
               Pope's
               Ambition
            
             ,
             and
             that
             the
             Church
             is
             but
             a
             more
             plausible
             name
             ,
             whereby
             to
             maintain
             the
             
               Court
               of
               Rome
            
             .
             And
             we
             need
             not
             go
             from
             our
             present
             subject
             ,
             for
             a
             proof
             of
             it
             .
             I
             will
             not
             charge
             this
             upon
             all
             persons
             of
             your
             Communion
             ,
             for
             all
             of
             them
             do
             not
             believe
             the
             State-Principles
             of
             your
             Church
             ;
             and
             others
             are
             kept
             ,
             as
             much
             as
             may
             be
             ,
             from
             all
             waies
             of
             discovering
             the
             great
             Designs
             of
             it
             ;
             and
             therefore
             there
             may
             be
             so
             much
             innocency
             and
             simplicity
             in
             some
             ,
             as
             may
             keep
             them
             from
             
               prostituting
               their
               Salvation
               to
               the
               Pope's
               Greatness
            
             :
             but
             this
             is
             no
             plea
             on
             behalf
             of
             those
             who
             have
             the
             managery
             of
             those
             Designs
             ;
             who
             if
             they
             do
             not
             see
             what
             things
             are
             fittest
             for
             the
             Pope's
             temporal
             ends
             ,
             will
             not
             long
             be
             thought
             fit
             for
             their
             employment
             .
             But
             ,
             is
             it
             not
             palpable
             how
             much
             you
             endeavour
             to
             shrivel
             Christianity
             into
             a
             Party
             and
             Faction
             ,
             excluding
             all
             others
             that
             are
             not
             of
             your
             party
             out
             of
             the
             Church
             ,
             and
             consequently
             from
             hopes
             of
             salvation
             ,
             though
             never
             so
             pious
             and
             conscientious
             ?
             Are
             not
             the
             far
             greatest
             part
             of
             
             the
             opinions
             you
             contend
             for
             ,
             against
             all
             the
             rest
             of
             the
             Christian
             world
             ,
             such
             as
             are
             manifestly
             subservient
             to
             temporal
             ends
             ?
             And
             are
             not
             such
             more
             zealously
             disputed
             for
             ,
             than
             the
             plain
             Articles
             of
             Faith
             ,
             and
             the
             indispensable
             precepts
             of
             the
             Christian
             Religion
             ?
             Have
             you
             not
             found
             out
             all
             the
             Artifices
             imaginable
             ,
             to
             enervate
             the
             force
             of
             Christian
             Piety
             ,
             by
             your
             Doctrines
             about
             
               Repentance
               ,
               Prayer
               ,
               Indulgences
               ,
               Probability
               ,
               Purgatory
               ,
            
             and
             such
             like
             ?
             And
             instead
             of
             those
             rational
             acts
             of
             Devotion
             ,
             which
             our
             Religion
             requires
             from
             us
             ,
             have
             made
             choice
             of
             such
             fond
             ,
             ludicrous
             ,
             unintelligible
             pieces
             of
             Devotion
             (
             by
             the
             most
             who
             are
             concerned
             in
             them
             )
             as
             though
             you
             were
             resolved
             to
             see
             how
             much
             it
             was
             possible
             to
             
               debauch
               Christianity
            
             ,
             and
             make
             it
             contemptible
             in
             the
             world
             ?
             Add
             to
             these
             the
             Arts
             you
             have
             to
             violate
             Humane
             Societies
             ,
             by
             dispensing
             with
             oaths
             ,
             breaking
             Faith
             ,
             dissolving
             Obedience
             to
             Civil
             Authority
             ,
             when
             it
             opposeth
             your
             designs
             ;
             and
             is
             it
             possible
             then
             for
             persons
             not
             blind-folded
             with
             the
             grossest
             sort
             of
             implicit
             Faith
             ,
             to
             judge
             otherwise
             ,
             but
             the
             design
             of
             your
             Chvrch
             is
             to
             determine
             ,
             
               not
               what
               is
               truest
               ,
               but
               what
               is
               fittest
               for
               your
               ends
               ?
            
             And
             ,
             although
             you
             scurrilously
             call
             his
             Lordship's
             discourse
             ,
             
               stuff
               that
               might
               serve
               sometimes
               for
               Pulpit-babble
               ,
               to
               deceive
               the
               giddy
               multitude
               ,
               and
               cast
               a
               mist
               before
               their
               eyes
            
             ;
             yet
             you
             see
             ,
             he
             was
             not
             afraid
             of
             what
             any
             adversary
             could
             say
             against
             it
             ,
             by
             writing
             it
             in
             a
             Polemical
             Discourse
             ,
             in
             which
             we
             could
             be
             glad
             to
             see
             some
             of
             those
             famous
             Legends
             ,
             and
             Seraphical
             Notions
             ,
             which
             your
             Pulpit-entertainments
             consist
             so
             much
             of
             ,
             especially
             where
             you
             are
             out
             of
             the
             reach
             of
             Hereticks
             ,
             and
             then
             we
             should
             judge
             Which
             looks
             more
             like
             babling
             ,
             and
             deceiving
             the
             giddy
             multitude
             .
             But
             ,
             to
             let
             us
             see
             what
             men
             of
             reach
             and
             Politicians
             you
             are
             ,
             you
             have
             found
             out
             a
             strange
             Fetch
             in
             his
             Lordships
             discourse
             ,
             viz.
             that
             all
             this
             ,
             is
             ,
             
               That
               they
               might
               not
               see
               the
               impurity
               of
               their
               own
               English-Protestant
               Church
               ,
            
             
             
               even
               in
               its
               first
               rise
               under
            
             Henry
             
               the
               eighth
               ,
               and
               the
               people-cheating
               Policies
               it
               was
               beholding
               to
               for
               its
               restauration
               under
            
             Queen
             Elizabeth
             ,
             
               as
               may
               be
               seen
               in
               History
               .
            
             History
             is
             a
             large
             wood
             to
             bid
             us
             seek
             for
             these
             cheating
             Policies
             in
             ;
             and
             if
             you
             had
             any
             other
             design
             ,
             but
             meerly
             to
             shew
             your self
             a
             Politician
             in
             this
             ,
             that
             you
             can
             
               fortitèr
               calumniari
               ,
               use
               your
               tongue
               manfully
               when
               reproaches
               are
               useful
            
             ;
             you
             would
             have
             produced
             some
             evidence
             so
             clear
             of
             them
             ,
             as
             his
             Lordship
             here
             insists
             on
             in
             reference
             to
             your
             Church
             .
             But
             ,
             as
             long
             as
             you
             converse
             only
             in
             Generals
             ,
             you
             will
             give
             us
             leave
             to
             think
             who
             those
             are
             which
             use
             to
             do
             so
             ,
             
               viz.
               such
               grand
               Politicians
            
             as
             your self
             .
             For
             the
             Particulars
             of
             our
             Reformation
             ,
             we
             shall
             have
             occasion
             to
             vindicate
             them
             in
             another
             place
             ,
             and
             therein
             shall
             easily
             manifest
             what
             an
             Itch
             you
             had
             to
             calumniate
             here
             ,
             though
             you
             were
             sure
             to
             smart
             for
             it
             afterwards
             .
             That
             which
             you
             call
             weakness
             of
             judgement
             ,
             or
             want
             of
             Charity
             in
             his
             Lordship
             ,
             will
             be
             found
             to
             lye
             at
             another
             door
             ,
             by
             our
             making
             it
             appear
             ,
             that
             what
             you
             call
             a
             groundless
             and
             impossible
             slander
             ,
             is
             a
             real
             and
             undoubted
             truth
             .
             But
             when
             you
             tell
             us
             ,
             That
             
               such
               Railleries
               do
               not
               become
               one
               that
               would
               be
               esteemed
               a
               grave
               Doctor
               of
               the
               English
               Church
               ,
            
             
             an
             alterius
             orbis
             Patriarcha
             ,
             
               as
               the
               antient
               Primates
               of
            
             England
             
               have
               been
               call'd
            
             :
             I
             know
             not
             whether
             you
             discover
             more
             judgment
             or
             reading
             in
             it
             ;
             
               your
               judgement
            
             in
             calling
             that
             an
             unbecoming
             Raillery
             ,
             which
             is
             a
             great
             and
             seasonable
             Truth
             ;
             
               your
               reading
            
             ,
             in
             mistaking
             Patriarcha
             for
             Papa
             ,
             or
             else
             you
             were
             willing
             to
             dissemble
             it
             ,
             because
             then
             by
             the
             advantage
             of
             his
             title
             ,
             he
             might
             be
             fitter
             to
             discover
             the
             Artifices
             and
             Designs
             of
             his
             Fellow-Pope
             .
             The
             laying
             open
             of
             which
             is
             certainly
             vastly
             different
             from
             
               sporting
               with
               all
               that
               can
               be
               serious
               on
               earth
               (
               man's
               salvation
               )
            
             as
             you
             most
             
             injuriously
             calumniate
             his
             Lordship
             in
             your
             next
             words
             ,
             in
             affirming
             so
             of
             him
             ,
             when
             his
             only
             design
             was
             ,
             to
             clear
             the
             way
             to
             mans
             salvation
             ,
             by
             discovering
             the
             gins
             and
             traps
             which
             are
             laid
             in
             the
             way
             of
             silly
             men
             ,
             by
             the
             pernicious
             subtilty
             of
             those
             of
             your
             party
             .
          
           
             The
             way
             being
             thus
             cleared
             ,
             we
             come
             to
             the
             main
             question
             ,
             
               viz.
               Whether
               all
               Points
               ,
               defined
               by
               the
               Church
               ,
               are
               Fundamental
            
             ;
             and
             here
             ,
             
             because
             you
             tell
             us
             ,
             
               His
               Lordship
               is
               like
               one
            
             that
             provides
             for
             a
             
               retreat
               or
               a
               subterfuge
               ,
               by
               cutting
               out
               a
               number
               of
               ambiguous
               distinctions
            
             ;
             you
             give
             us
             fair
             hopes
             what
             clear
             proceedings
             we
             may
             expect
             from
             you
             ,
             who
             abhorr
             as
             much
             the
             clear
             stating
             of
             a
             question
             ,
             as
             Foxes
             do
             running
             in
             beaten
             Roads
             .
             But
             ,
             as
             well
             as
             you
             love
             them
             ,
             you
             must
             be
             drawn
             out
             of
             your
             Holes
             ,
             which
             will
             be
             much
             for
             the
             advantage
             of
             Truth
             ,
             though
             very
             little
             for
             yours
             .
             To
             come
             therefore
             close
             to
             the
             business
             ,
             that
             you
             may
             not
             think
             I
             seek
             subterfuges
             ,
             or
             retreats
             ,
             I
             shall
             wave
             all
             other
             acceptions
             of
             Fundamentals
             ,
             and
             take
             the
             Question
             in
             your
             own
             sense
             ,
             that
             is
             ,
             
               for
               Points
               necessary
               to
               Salvation
            
             .
             The
             Question
             then
             in
             controversie
             between
             us
             ,
             is
             this
             ▪
             
               Whether
               the
               ground
               or
               reason
               why
               any
               thing
               is
               fundamental
               or
               necessary
               to
               salvation
               ,
               be
               ,
               because
               it
               is
               defined
               by
               the
               Church
               to
               be
               so
               ,
            
             and
             consequently
             ,
             
               Whether
               all
               Points
               ,
               defined
               by
               the
               Church
               ,
               be
               not
               fundamental
               or
               necessary
               to
               Salvation
            
             ?
             For
             the
             occasion
             of
             this
             Controversie
             was
             from
             the
             
               Greek
               Church
            
             ,
             whether
             her
             errour
             ,
             as
             to
             the
             Procession
             from
             the
             Son
             ,
             be
             fundamental
             or
             no
             ,
             
               i.
               e.
            
             such
             as
             excludes
             her
             from
             being
             a
             Church
             ,
             and
             consequently
             from
             Salvation
             .
             The
             ground
             of
             your
             affirmation
             ,
             is
             ,
             because
             
               the
               Church
               hath
               defined
               it
               to
               be
               so
            
             ;
             so
             that
             the
             ground
             and
             reason
             why
             any
             thing
             is
             supposed
             fundamental
             or
             necessary
             to
             Salvation
             ,
             must
             be
             the
             Definition
             of
             the
             Church
             :
             But
             for
             our
             better
             understanding
             your
             meaning
             ,
             
               you
               distinguish
               of
               two
               waies
               ,
               whereby
               Points
               may
               be
               necessary
               to
               Salvation
               ;
               the
               one
               absolutely
               ,
            
             
             
               by
               reason
               of
               the
               matter
               they
               contain
               ;
               which
               ,
            
             say
             you
             ,
             
               is
               so
               fundamentally
               necessary
               in
               it self
               ,
               that
               not
               only
               the
               disbelief
               of
               it
               ,
               when
               propounded
               by
               the
               Church
               ,
               but
               the
               meer
               want
               of
               an
               express
               knowledge
               ,
               and
               belief
               of
               it
               ,
               will
               hinder
               Salvation
               ;
               and
               those
               are
               such
               Points
               ,
               without
               the
               express
               belief
               whereof
               ,
               no
               man
               can
               be
               saved
               ,
               which
               Divines
               call
               necessary
            
             necessitate
             medii
             ;
             
               others
               of
               this
               kind
               they
               call
               necessary
            
             necessitate
             praecepti
             ,
             
               which
               all
               men
               are
               commanded
               to
               seek
               after
               ,
               and
               expresly
               believe
               ;
               so
               that
               a
               culpable
               Ignorance
               of
               them
               hinders
               Salvation
               ,
               although
               some
               may
               be
               saved
               with
               invincible
               Ignorance
               of
               them
               .
               And
               all
               these
               are
               absolutely
               necessary
               to
               be
               expresly
               believed
               ,
               either
            
             necessitate
             praecepti
             ,
             or
             medii
             ,
             
               in
               regard
               of
               the
               matter
               which
               they
               contain
               .
               But
               the
               rest
               of
               the
               Points
               of
               Faith
               are
               necessary
               to
               be
               believed
            
             necessitate
             praecepti
             ,
             
               only
               conditionally
               ,
               that
               is
               ,
               to
               all
               such
               to
               whom
               they
               are
               sufficiently
               propounded
               ,
               as
               defined
               by
               the
               Church
               :
               which
               necessity
               proceeds
               not
               precisely
               from
               the
               material
               object
               ,
               or
               matter
               contained
               in
               them
               ;
               but
               from
               the
               formal
               object
               of
               Divine
               Authority
               ,
               declared
               to
               Christians
               by
               the
               Churches
               Definition
               .
               Whether
               therefore
               the
               Points
               in
               question
               be
               necessary
               in
               the
               first
               manner
               or
               no
               ,
               by
               reason
               of
               their
               precise
               matter
               ;
               yet
               if
               they
               be
               necessary
               ,
               by
               reason
               of
               the
               Divine
               Authority
               ,
               or
               Formal
               ▪
               object
               of
               Divine
               Revelation
               ,
               sufficiently
               declared
               and
               propounded
               to
               us
               ,
               they
               will
               be
               Points
               Fundamental
               ,
               that
               is
               ,
               necessary
               to
               Salvation
               to
               be
               believed
               ,
               as
               we
               have
               shewed
               Fundamental
               must
               here
               be
               taken
               .
            
             These
             words
             of
             yours
             containing
             the
             full
             state
             of
             the
             question
             in
             your
             own
             terms
             ,
             and
             being
             the
             substance
             of
             all
             you
             say
             on
             this
             Controversie
             ,
             I
             have
             recited
             at
             large
             ;
             that
             you
             may
             not
             complain
             ,
             your
             meaning
             is
             mistaken
             in
             them
             .
             You
             assert
             then
             ,
             that
             besides
             that
             necessity
             which
             ariseth
             from
             the
             matter
             of
             things
             to
             be
             believed
             ,
             and
             from
             th●
             absolute
             Command
             of
             God
             ;
             there
             is
             another
             necessity
             
             conditionally
             upon
             the
             
               Churches
               Definition
            
             ,
             but
             ,
             supposing
             that
             Definition
             ,
             the
             thing
             so
             propounded
             becomes
             as
             necessary
             to
             Salvation
             ,
             as
             what
             is
             necessary
             from
             the
             matter
             ;
             for
             in
             all
             hypothetical
             propositions
             ,
             the
             supposition
             being
             in
             act
             ,
             the
             matter
             becomes
             necessary
             .
             For
             ,
             unless
             you
             speak
             of
             such
             a
             necessity
             ,
             as
             becomes
             as
             universally
             obligatory
             ,
             on
             supposition
             of
             the
             Churches
             Definition
             ,
             as
             that
             which
             ariseth
             from
             the
             matter
             ,
             or
             absolute
             command
             ;
             you
             are
             guilty
             of
             the
             greatest
             tergiversation
             ,
             and
             perverting
             the
             state
             of
             the
             Question
             .
             For
             ,
             otherwise
             that
             cannot
             be
             said
             to
             be
             fundamental
             or
             necessary
             to
             Salvation
             ,
             in
             the
             sense
             of
             this
             Question
             ,
             which
             is
             not
             generally
             necessary
             to
             Salvation
             to
             all
             Christians
             .
             For
             no
             man
             was
             ever
             so
             silly
             ,
             as
             to
             imagine
             ,
             that
             the
             Question
             of
             Fundamentals
             ,
             with
             a
             respect
             to
             whole
             Churches
             ,
             as
             it
             is
             here
             taken
             ,
             can
             be
             understood
             in
             any
             other
             sense
             ,
             than
             as
             the
             matter
             ,
             call'd
             Fundamental
             or
             Necessary
             ,
             must
             be
             equally
             fundamental
             and
             necessary
             to
             all
             persons
             .
             And
             that
             this
             must
             be
             your
             meaning
             ,
             appears
             by
             the
             rise
             of
             the
             Controversie
             ,
             which
             concerns
             the
             whole
             
               Greek
               Church
            
             ,
             which
             you
             exclude
             from
             being
             a
             Church
             ,
             because
             she
             erres
             fundamentally
             ,
             and
             that
             she
             errres
             fundamentally
             ,
             because
             the
             Church
             hath
             defined
             it
             to
             be
             an
             errour
             .
             So
             that
             what
             the
             Church
             determines
             as
             matter
             of
             Faith
             ,
             is
             as
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             ,
             as
             that
             which
             is
             necessary
             from
             the
             matter
             ,
             or
             from
             an
             absolute
             Command
             .
             For
             ,
             otherwise
             the
             
               Greek
               Church
            
             might
             not
             be
             in
             a
             
               Fundamental
               Errour
            
             ,
             notwithstanding
             the
             
               Churches
               Definition
            
             :
             the
             ground
             of
             this
             Errour
             being
             Fundamental
             ,
             not
             being
             derived
             from
             the
             matter
             ,
             or
             absolute
             Command
             ,
             but
             from
             the
             
               Churches
               Definition
            
             .
             If
             therefore
             the
             denial
             of
             what
             the
             Church
             defines
             ,
             doth
             exclude
             from
             Salvation
             ;
             the
             necessity
             and
             obligation
             must
             be
             equal
             to
             that
             which
             ariseth
             from
             the
             matter
             to
             be
             believed
             .
             And
             if
             the
             Church
             defines
             any
             particulars
             to
             be
             explicitly
             believed
             as
             necessary
             to
             Salvation
             ,
             not
             only
             the
             
               not
               disbelieving
            
             them
             ,
             but
             the
             
               not
               explicit
               believing
               them
            
             ,
             will
             be
             as
             destructive
             to
             Salvation
             ,
             as
             if
             the
             matter
             of
             the
             things
             themselves
             were
             necessary
             ;
             or
             that
             it
             were
             absolutely
             commanded
             ;
             for
             in
             those
             cases
             you
             say
             ,
             the
             not
             explicit
             believing
             is
             that
             which
             damns
             ,
             and
             so
             on
             your
             principles
             it
             will
             do
             here
             ,
             when
             the
             explicit
             belief
             is
             the
             thing
             defined
             by
             the
             Church
             .
             This
             will
             be
             more
             plain
             by
             an
             Instance
             .
             It
             is
             notoriously
             known
             ,
             that
             at
             the
             shutting
             up
             of
             the
             Council
             of
             Trent
             ,
             a
             Confession
             of
             Faith
             was
             drawn
             up
             ,
             and
             confirmed
             by
             the
             Bull
             of
             Pius
             4.
             
             
               A.
               D.
            
             1564.
             and
             that
             ,
             
               ut
               unius
               &
               ejusdem
               fidei
               professio
               uniformitèr
               ab
               omnibus
               exhibeatur
               ,
               That
               the
               Profession
               of
               one
               and
               the
               same
               Faith
               ,
               may
               be
               made
               known
               to
               all
               ,
               and
               declared
               uniformally
               by
               all
               .
            
             In
             which
             Confession
             ,
             after
             the
             enumeration
             of
             the
             Articles
             contained
             in
             the
             
               Ancient
               Creed
            
             ;
             there
             are
             many
             others
             added
             concerning
             
               Traditions
               ,
               Seven
               Sacraments
            
             ,
             the
             
               Decrees
               of
               the
               Council
               of
            
             Trent
             ,
             
               as
               to
               Original
               sin
               and
               Justification
               ;
               The
               Sacrifice
               of
               the
               Mass
               ,
               Transubstantiation
               ,
               Communion
               in
               one
               kind
               ,
               Purgatory
               ,
               Invocation
               of
               Saints
               ,
               Worship
               of
               Images
               ,
               Indulgences
               ,
               the
               Pope's
               Supremacy
               ,
            
             &c.
             
             All
             which
             are
             required
             to
             be
             believed
             with
             an
             equal
             assent
             to
             the
             former
             ,
             as
             
               absolutely
               necessary
               to
               Salvation
            
             ,
             and
             necessary
             Conditions
             of
             
               Catholick
               Communion
            
             ,
             For
             thus
             it
             ends
             ;
             
               Hanc
               veram
               Catholicam
               Fidem
               ,
               extra
               quam
               nemo
               salvus
               esse
               potest
               ,
               quam
               in
               praesenti
               sponte
               profiteor
               ,
               &
               veraciter
               teneo
               ,
               eandem
               integram
               &
               inviolatam
               usque
               ad
               extremum
               vitae
               spiritum
               ,
               &c.
               
               This
               true
               Catholick
               Faith
               ,
               without
               which
               none
               can
               be
               saved
               ,
               which
               at
               present
               I
               profess
               ,
               and
               truly
               hold
               ,
               and
               will
               do
               whole
               and
               undefiled
               to
               my
               lives
               end
               ,
            
             &c.
             
             Judge
             you
             now
             ,
             whether
             an
             equal
             explicit
             Faith
             be
             not
             here
             required
             to
             the
             Definitions
             of
             the
             Church
             ,
             as
             to
             the
             
             Articles
             of
             the
             Creed
             ;
             and
             if
             so
             ,
             there
             must
             be
             an
             equal
             necessity
             ,
             in
             order
             to
             Salvation
             ,
             of
             believing
             both
             of
             them
             ,
             it
             being
             here
             so
             expresly
             declared
             ,
             that
             these
             Definitions
             are
             
               Integral
               Parts
            
             of
             that
             
               Catholick
               Faith
            
             ,
             without
             which
             there
             is
             
               no
               Salvation
            
             .
             And
             what
             could
             be
             more
             said
             of
             those
             things
             ,
             whose
             matter
             or
             absolute
             precept
             do
             make
             them
             necessary
             ?
             This
             Confession
             of
             Faith
             therefore
             ,
             gives
             us
             the
             truest
             state
             of
             the
             present
             Question
             ,
             in
             these
             particulars
             .
             1.
             
             That
             the
             Definitions
             of
             the
             Church
             are
             to
             be
             believed
             ,
             to
             be
             as
             necessary
             to
             Salvation
             ,
             as
             the
             Articles
             of
             the
             
               Ancient
               Creed
            
             ,
             without
             the
             belief
             of
             which
             no
             Salvation
             is
             to
             be
             expected
             .
             2.
             
             That
             the
             
               explicit
               Belief
            
             of
             these
             Definitions
             as
             necessary
             to
             Salvation
             ▪
             may
             be
             required
             in
             order
             to
             
               Catholick
               Communion
            
             ,
             and
             that
             they
             are
             to
             be
             believed
             of
             all
             as
             such
             ,
             because
             they
             are
             defined
             by
             the
             Church
             .
             So
             that
             the
             Question
             is
             not
             ,
             
               What
               is
               so
               required
               by
               the
               Churches
               Definition
               ,
               declared
               and
               propounded
               to
               us
               ,
               that
               it
               ought
               not
               to
               be
               dis-believed
               without
               mortal
               and
               damnable
               sin
               ,
               which
               unrepented
               destroyes
               Salvation
               ,
            
             as
             you
             stated
             it
             ;
             for
             this
             seems
             only
             to
             respect
             the
             Faith
             of
             particular
             persons
             ,
             who
             are
             to
             believe
             according
             as
             the
             Proposition
             may
             be
             judged
             sufficient
             :
             but
             the
             true
             state
             of
             the
             Question
             ,
             is
             ,
             Whether
             any
             Definitions
             of
             the
             Church
             may
             be
             believed
             as
             
               Necessary
               Articles
               of
               Faith
            
             ;
             and
             whether
             
               they
               may
               be
               imposed
               on
               others
               to
               be
               believed
               as
               such
               ,
            
             so
             that
             they
             may
             be
             excluded
             
               Catholick
               Communion
            
             if
             they
             do
             not
             .
             For
             this
             is
             really
             the
             true
             state
             of
             the
             Question
             ,
             between
             your
             Church
             ,
             and
             ours
             ,
             ever
             since
             the
             Council
             of
             Trent
             ;
             and
             as
             to
             it
             thus
             stated
             (
             as
             it
             ought
             to
             be
             )
             I
             do
             most
             readily
             joyn
             issue
             with
             you
             .
          
           
             For
             the
             clearing
             of
             which
             important
             Question
             ,
             on
             which
             the
             main
             cause
             of
             our
             being
             separated
             from
             your
             Communion
             depends
             ,
             
             these
             three
             things
             will
             be
             necessary
             to
             be
             exactly
             discussed
             .
             1.
             
             
               What
               the
               Grounds
               are
               on
               which
               any
               thing
               doth
               become
               necessary
               to
               Salvation
               ?
            
             2.
             
             
               Whether
               any
               thing
               ,
               whose
               matter
               is
               not
               necessary
               ,
               and
               is
               not
               required
               by
               an
               absolute
               Command
               ,
               can
               by
               any
               means
               whatsoever
               afterwards
               become
               necessary
               ?
            
             3.
             
             
               Whether
               the
               Church
               hath
               power
               by
               any
               Proposition
               or
               Definition
               to
               make
               any
               thing
               become
               necessary
               to
               Salvation
               ,
               and
               to
               be
               believed
               as
               such
               ,
               which
               was
               not
               so
               before
               ?
            
             These
             three
             I
             suppose
             you
             cannot
             deny
             but
             will
             take
             in
             all
             that
             is
             considerable
             in
             this
             Controversie
             .
             Which
             I
             shall
             with
             the
             more
             care
             examine
             ,
             because
             nothing
             tends
             more
             to
             the
             peace
             of
             the
             Christian
             World
             ,
             than
             a
             through
             and
             clear
             discussion
             of
             it
             ;
             and
             nothing
             causeth
             more
             the
             Schisms
             and
             Divisions
             of
             it
             ,
             than
             the
             want
             of
             a
             right
             and
             due
             conception
             of
             it
             .
          
           
             1.
             
             
               What
               the
               Grounds
               are
               on
               which
               any
               thing
               doth
               become
               necessary
               to
               Salvation
               ?
            
             For
             our
             better
             understanding
             of
             which
             ,
             we
             must
             consider
             two
             things
             .
             1.
             
             
               What
               things
               are
               necessary
               to
               the
               Salvation
               of
               men
               as
               such
               ,
               or
               considered
               in
               their
               single
               and
               private
               capacities
               ?
            
             2.
             
             
               What
               things
               are
               necessary
               to
               be
               owned
               in
               order
               to
               Salvation
               ,
               by
               Christian
               Societies
               ,
               or
               as
               the
               bonds
               and
               conditions
               of
               Ecclesiastical
               Communion
               ?
            
             The
             want
             of
             understanding
             this
             distinction
             of
             the
             necessity
             of
             things
             ,
             hath
             caused
             most
             of
             the
             perplexities
             and
             confusion
             in
             this
             Controversie
             of
             Fundamentals
             .
          
           
             1.
             
             
               What
               those
               things
               are
               which
               are
               necessary
               to
               the
               Salvation
               of
               particular
               persons
               ?
            
             But
             that
             we
             make
             all
             as
             clear
             as
             possible
             ,
             in
             a
             matter
             of
             so
             great
             intricacy
             ,
             two
             things
             again
             must
             be
             inquired
             into
             .
             1.
             
             
               What
               the
               Ground
               is
               ,
               why
               any
               thing
               becomes
               necessary
               to
               be
               believed
               in
               order
               to
               Salvation
               ?
            
             2.
             
             
               What
               the
               Measure
               and
               Extent
               is
               of
               those
               things
               which
               are
               to
               be
               believed
               by
               particular
               persons
               as
               necessary
               to
               Salvation
               ?
            
          
           
             1.
             
             
               What
               the
               Ground
               or
               Foundation
               is
               ,
               on
               which
               things
               become
               necessary
               to
               be
               believed
               by
               particular
               persons
               ?
            
             And
             that
             which
             is
             the
             true
             ground
             of
             the
             necessity
             ,
             why
             any
             thing
             is
             to
             be
             believed
             ,
             is
             the
             proper
             ratio
             of
             a
             Fundamental
             
             Article
             .
             For
             ,
             I
             suppose
             it
             a
             much
             clearer
             notion
             of
             Fundamentals
             ,
             to
             understand
             them
             ,
             not
             as
             Principles
             ,
             from
             whence
             Deductions
             may
             be
             drawn
             of
             
               Theological
               Truths
            
             ;
             but
             in
             regard
             of
             that
             immediate
             respect
             which
             they
             have
             to
             mens
             Salvation
             .
             Those
             things
             therefore
             which
             are
             necessary
             to
             be
             explicitly
             believed
             by
             particular
             persons
             ,
             are
             Fundamentals
             in
             order
             to
             their
             Salvation
             .
             Now
             all
             belief
             in
             this
             case
             supposing
             Divine
             Revelation
             ,
             nothing
             can
             be
             imagined
             to
             be
             necessary
             to
             be
             believed
             ,
             but
             what
             may
             be
             certainly
             known
             to
             be
             of
             
               Divine
               Revelation
            
             .
             But
             when
             we
             consider
             ,
             that
             besides
             the
             general
             reason
             of
             believing
             what
             God
             hath
             revealed
             ;
             we
             must
             either
             suppose
             ,
             that
             all
             things
             are
             of
             equal
             necessity
             ,
             which
             are
             revealed
             in
             order
             to
             the
             general
             end
             of
             this
             Revelation
             ;
             or
             ,
             that
             some
             things
             therein
             contained
             ,
             are
             expresly
             necessary
             to
             the
             end
             ,
             and
             other
             things
             to
             be
             believed
             on
             the
             general
             account
             of
             Faith
             ,
             so
             far
             as
             they
             are
             known
             to
             be
             of
             
               Divine
               Revelation
            
             .
             Now
             from
             hence
             ariseth
             a
             twofold
             necessity
             of
             things
             to
             be
             believed
             ;
             the
             first
             more
             general
             and
             large
             ,
             the
             second
             more
             particular
             and
             absolute
             .
             The
             first
             depends
             upon
             the
             
               formal
               reason
            
             of
             Faith
             ;
             the
             second
             ,
             on
             the
             particular
             end
             of
             
               Divine
               Revelation
            
             .
             That
             which
             depends
             on
             the
             
               formal
               reason
            
             of
             that
             Assent
             we
             call
             Faith
             ,
             is
             that
             which
             supposeth
             
               Divine
               Veracity
            
             ,
             or
             the
             impossibility
             of
             Gods
             deceiving
             us
             in
             any
             thing
             revealed
             by
             Him
             ;
             now
             this
             extends
             to
             all
             things
             whatsoever
             ,
             which
             are
             supposed
             by
             men
             to
             be
             of
             
               Divine
               Revelation
            
             .
             For
             ,
             though
             men
             may
             mistake
             in
             the
             matter
             ,
             yet
             the
             reason
             of
             Assent
             holding
             ,
             under
             that
             mistake
             ,
             they
             are
             bound
             necessarily
             to
             believe
             whatever
             is
             supposed
             by
             them
             to
             be
             Divine
             Revelation
             .
             Here
             lyes
             no
             difficulty
             in
             the
             ground
             of
             Faith
             ,
             but
             all
             the
             care
             is
             to
             be
             used
             in
             the
             search
             into
             the
             matters
             which
             are
             to
             be
             believed
             on
             the
             account
             of
             this
             Revelation
             .
             But
             here
             we
             are
             to
             consider
             ,
             that
             the
             only
             thing
             which
             is
             in
             general
             and
             absolutely
             necessary
             to
             Salvation
             ,
             is
             ,
             the
             general
             act
             of
             Faith
             ,
             
               viz.
               Believing
               whatever
               God
               reveals
               to
               be
               true
               ,
            
             else
             God's
             Veracity
             would
             be
             call'd
             in
             question
             ;
             but
             particular
             objects
             cannot
             be
             said
             ,
             on
             this
             account
             ,
             to
             be
             absolutely
             and
             universally
             necessary
             ,
             but
             only
             so
             far
             as
             there
             are
             sufficient
             convictions
             ,
             that
             those
             particulars
             are
             of
             Divine
             Revelation
             .
             And
             ,
             the
             more
             general
             and
             extensive
             the
             means
             of
             conviction
             are
             ,
             the
             more
             large
             and
             universal
             is
             the
             obligation
             to
             Faith.
             As
             ,
             that
             the
             Scriptures
             contain
             in
             them
             the
             Word
             of
             God
             ,
             is
             a
             matter
             of
             more
             universal
             obligation
             ,
             than
             particular
             things
             therein
             revealed
             ;
             because
             the
             belief
             of
             the
             one
             depends
             upon
             the
             acknowledgement
             of
             the
             other
             .
             And
             withall
             ,
             supposing
             it
             believed
             ,
             that
             the
             matters
             contained
             in
             Scripture
             are
             of
             
               Divine
               Revelation
            
             ;
             yet
             all
             things
             are
             not
             
               equally
               clear
               to
               all
               capacities
            
             ,
             that
             they
             are
             therein
             contained
             .
             Which
             is
             a
             sufficient
             ground
             for
             us
             ,
             to
             say
             ,
             It
             was
             not
             
               God's
               intention
            
             ,
             that
             all
             things
             contained
             in
             his
             Word
             ,
             should
             be
             believed
             with
             the
             same
             degree
             of
             necessity
             by
             all
             persons
             .
             And
             therefore
             ,
             though
             the
             general
             reason
             of
             Faith
             depends
             on
             
               Gods
               Veracity
            
             ,
             yet
             the
             particular
             obligation
             to
             the
             belief
             of
             particular
             things
             ,
             as
             revealed
             by
             God
             ,
             depends
             on
             the
             means
             ,
             whereby
             we
             may
             be
             assured
             ,
             that
             such
             things
             are
             revealed
             by
             him
             :
             which
             means
             admitting
             of
             so
             great
             Variety
             ,
             as
             to
             the
             circumstances
             and
             capacities
             of
             particular
             persons
             ,
             there
             can
             be
             no
             general
             Rule
             set
             down
             what
             things
             are
             necessary
             to
             be
             believed
             by
             all
             particular
             persons
             .
             For
             ,
             those
             who
             have
             greater
             means
             of
             knowledge
             ,
             a
             larger
             capacity
             ,
             and
             clearer
             proposal
             ,
             are
             bound
             to
             believe
             more
             things
             explicitly
             ,
             than
             those
             who
             want
             all
             these
             ,
             or
             have
             a
             lower
             degree
             of
             them
             .
             In
             which
             case
             ,
             it
             is
             an
             unreasonable
             thing
             to
             say
             ,
             that
             such
             a
             one
             ,
             who
             dis-believes
             any
             thing
             propounded
             to
             him
             as
             a
             matter
             of
             
             Faith
             ,
             doth
             presently
             call
             in
             question
             
               God's
               Veracity
            
             ;
             for
             he
             may
             as
             firmly
             believe
             that
             as
             any
             in
             general
             ,
             and
             yet
             may
             have
             ground
             to
             question
             whether
             
               God's
               Veracity
            
             be
             at
             all
             concerned
             in
             that
             which
             is
             propounded
             to
             him
             as
             a
             matter
             of
             Faith
             ;
             because
             he
             sees
             no
             reason
             to
             believe
             that
             this
             was
             ever
             
               revealed
               by
               God.
            
             And
             ,
             by
             this
             ,
             
             a
             clear
             answer
             is
             given
             to
             that
             Question
             ,
             which
             you
             propose
             :
             
               Whether
               all
               those
               Truths
               which
               are
               sufficiently
               proposed
               to
               any
               Christian
               ,
               as
               defined
               by
               the
               Church
               for
               matter
               of
               Faith
               ,
               can
               be
               dis-believed
               by
               such
               a
               Christian
               ,
               without
               mortal
               and
               damnable
               sin
               ,
               which
               unrepented
               destroyes
               Salvation
               ?
            
             To
             which
             the
             answer
             is
             easie
             upon
             the
             grounds
             here
             assigned
             :
             for
             this
             question
             concerning
             particular
             persons
             ,
             and
             particular
             objects
             of
             Faith
             ,
             the
             resolution
             of
             it
             doth
             depend
             upon
             the
             sufficiency
             of
             the
             means
             ,
             to
             convince
             such
             a
             person
             ,
             that
             whatever
             is
             propounded
             as
             Defined
             by
             the
             Church
             for
             a
             matter
             of
             Faith
             ,
             is
             certainly
             and
             truly
             so
             .
             For
             to
             instance
             in
             any
             one
             of
             those
             new
             Articles
             of
             Faith
             ,
             Transubstantiation
             ,
             or
             the
             
               Pope's
               Supremacy
            
             ,
             &c.
             you
             tell
             me
             ,
             These
             are
             necessary
             to
             be
             believed
             ,
             or
             at
             least
             cannot
             be
             dis-believed
             without
             sin
             (
             which
             is
             all
             one
             in
             this
             case
             ,
             supposing
             clear
             conviction
             ,
             for
             then
             what
             cannot
             be
             dis-believed
             without
             sin
             ,
             must
             be
             explicitly
             believed
             .
             )
             I
             desire
             to
             know
             the
             grounds
             why
             they
             may
             not
             ?
             you
             tell
             me
             ,
             These
             are
             truths
             which
             are
             sufficiently
             proposed
             to
             me
             ,
             as
             defined
             by
             the
             Church
             for
             matters
             of
             Faith.
             I
             deny
             the
             Churches
             Proposition
             to
             be
             sufficient
             to
             convince
             me
             ,
             that
             these
             are
             matters
             of
             Faith
             ;
             for
             I
             understand
             not
             what
             Power
             your
             Church
             hath
             to
             define
             any
             thing
             for
             
               matter
               of
               Faith
            
             :
             if
             I
             granted
             that
             ,
             I
             must
             understand
             what
             you
             mean
             by
             
               sufficient
               Proposition
            
             ;
             whether
             that
             your
             Church
             hath
             so
             defined
             them
             ,
             or
             that
             she
             hath
             power
             so
             to
             define
             them
             ;
             and
             because
             I
             am
             heartily
             willing
             to
             believe
             any
             thing
             that
             I
             have
             reason
             to
             believe
             is
             a
             matter
             of
             Faith
             ;
             certainly
             it
             can
             be
             no
             sin
             in
             me
             ,
             not
             to
             believe
             that
             which
             I
             can
             see
             no
             ground
             at
             all
             to
             believe
             ,
             either
             in
             it self
             ,
             or
             because
             of
             your
             
               Churches
               Definition
            
             .
             And
             all
             this
             while
             ,
             I
             have
             as
             high
             thoughts
             of
             
               God's
               Veracity
            
             ,
             as
             you
             can
             have
             ,
             and
             it
             may
             be
             higher
             ;
             because
             I
             interest
             it
             not
             in
             the
             false
             and
             
               contradictory
               Definitions
            
             of
             your
             Church
             .
             If
             therefore
             you
             will
             prove
             it
             to
             be
             a
             damnable
             sin
             not
             to
             believe
             whatever
             is
             proposed
             by
             your
             Church
             for
             a
             matter
             of
             Faith
             ,
             you
             must
             first
             prove
             ,
             that
             there
             is
             as
             universal
             an
             obligation
             to
             believe
             whatever
             is
             
               sufficiently
               proposed
            
             as
             defined
             by
             the
             Church
             for
             matter
             of
             Faith
             ,
             as
             there
             is
             to
             assent
             to
             whatever
             
               God
               reveals
               as
               true
            
             .
             And
             when
             you
             have
             done
             this
             ,
             I
             will
             give
             you
             leave
             to
             state
             the
             Question
             as
             you
             do
             :
             for
             then
             you
             would
             offer
             something
             to
             the
             proof
             of
             it
             ,
             which
             now
             you
             do
             not
             .
             The
             substance
             then
             of
             what
             concerns
             the
             obligation
             to
             Faith
             ,
             as
             to
             particular
             objects
             ,
             on
             the
             account
             of
             
               Diuine
               Revelation
            
             ,
             lyes
             in
             the
             means
             of
             conviction
             concerning
             those
             particular
             objects
             being
             divinely
             revealed
             ,
             which
             being
             various
             ,
             the
             degrees
             of
             Assent
             must
             be
             various
             too
             :
             but
             yet
             so
             ,
             that
             the
             more
             men
             are
             negligent
             of
             the
             means
             of
             conviction
             ,
             the
             more
             culpable
             their
             unbelief
             is
             ;
             but
             where
             men
             use
             all
             moral
             diligence
             to
             understand
             what
             is
             revealed
             ,
             and
             what
             not
             ,
             if
             they
             cannot
             be
             convinced
             ,
             that
             some
             particular
             thing
             is
             of
             Divine
             Revelation
             ;
             it
             is
             hard
             to
             prove
             them
             guilty
             of
             mortal
             and
             damnable
             sin
             ,
             without
             first
             proving
             ,
             that
             God
             absolutely
             requires
             from
             men
             an
             Assent
             to
             that
             ,
             which
             it
             is
             impossible
             in
             their
             Circumstances
             they
             should
             believe
             .
             And
             this
             is
             the
             
               first
               sort
            
             of
             things
             necessary
             to
             be
             believed
             by
             particular
             persons
             ;
             
               such
               as
               are
               believed
               on
               the
               general
               account
               of
               God's
               Veracity
               in
               revealing
               them
               .
            
          
           
             But
             because
             there
             must
             be
             a
             more
             particular
             reason
             assigned
             of
             any
             such
             intention
             in
             God
             to
             reveal
             his
             mind
             to
             the
             world
             ,
             
             
               viz.
               Some
               peculiar
               end
            
             
             which
             he
             had
             in
             it
             ;
             therefore
             a
             further
             degree
             of
             the
             necessity
             of
             things
             to
             be
             believed
             ,
             must
             be
             enquired
             after
             ,
             viz.
             such
             as
             have
             an
             immediate
             and
             necessary
             respect
             to
             the
             prosecution
             of
             that
             end
             .
             Now
             the
             only
             end
             assignable
             of
             that
             great
             expression
             of
             
               Divine
               Goodness
            
             ,
             in
             declaring
             to
             man
             the
             
               Will
               of
               God
            
             ,
             is
             the
             
               Eternal
               Welfare
            
             and
             Happiness
             of
             mankind
             ,
             for
             nothing
             else
             can
             be
             imagined
             suitable
             and
             proportionable
             to
             the
             Wisdom
             and
             Goodness
             of
             God
             ;
             besides
             that
             ,
             this
             is
             expresly
             mentioned
             in
             Scripture
             as
             God's
             great
             end
             in
             it
             .
             Now
             this
             being
             the
             great
             end
             of
             Divine
             Revelation
             ,
             the
             necessity
             of
             things
             to
             be
             believed
             absolutely
             and
             in
             themselves
             ,
             must
             be
             taken
             from
             the
             reference
             or
             respect
             which
             they
             have
             to
             the
             attainment
             of
             this
             end
             .
             And
             ,
             although
             the
             distinction
             be
             commonly
             received
             ,
             of
             
               necessity
               of
               the
               means
            
             ,
             and
             
               of
               the
               command
            
             ,
             as
             importing
             a
             
               different
               kind
               of
               necessity
            
             ,
             yet
             in
             the
             sense
             I
             here
             take
             Necessity
             in
             ,
             the
             members
             of
             that
             distinction
             do
             to
             me
             seem
             coincident
             .
             For
             I
             cannot
             see
             any
             reason
             to
             believe
             that
             God
             should
             make
             the
             belief
             of
             any
             thing
             necessary
             ,
             by
             an
             
               absolute
               Command
            
             ,
             but
             what
             hath
             an
             immediate
             tendency
             by
             way
             of
             means
             ,
             for
             the
             attainment
             of
             this
             end
             :
             For
             otherwise
             ,
             that
             which
             is
             call'd
             the
             
               Necessity
               of
               Precept
            
             ,
             falls
             under
             the
             former
             degree
             of
             
               Necessity
               ,
               viz.
            
             That
             which
             is
             to
             be
             believed
             on
             the
             general
             account
             of
             Divine
             Revelation
             .
             And
             ,
             although
             these
             things
             which
             are
             necessary
             ,
             as
             means
             ,
             are
             to
             be
             believed
             on
             the
             same
             
               formal
               reason
            
             of
             Faith
             ;
             yet
             since
             God
             had
             a
             different
             end
             in
             the
             Revelation
             of
             these
             from
             the
             other
             ,
             therefore
             there
             is
             a
             necessity
             of
             putting
             a
             difference
             between
             them
             .
             For
             ,
             supposing
             God
             to
             have
             such
             a
             design
             to
             bring
             the
             souls
             of
             men
             to
             Happiness
             ;
             in
             order
             to
             this
             end
             ,
             some
             means
             must
             be
             necessary
             ,
             and
             these
             must
             consequently
             be
             revealed
             to
             men
             ,
             because
             they
             are
             so
             necessary
             in
             order
             to
             such
             an
             end
             :
             now
             it
             is
             apparent
             ,
             All
             things
             contained
             in
             Scripture
             ,
             are
             not
             of
             that
             nature
             ;
             some
             being
             at
             so
             great
             a
             remove
             from
             this
             end
             ,
             that
             the
             only
             reason
             of
             believing
             them
             ,
             is
             ,
             because
             they
             are
             contained
             in
             that
             Book
             ,
             which
             we
             have
             the
             greatest
             reason
             to
             believe
             ,
             contains
             nothing
             false
             in
             it
             .
             Now
             the
             only
             way
             whereby
             we
             may
             judge
             of
             the
             nature
             of
             these
             things
             ,
             is
             ,
             from
             the
             consideration
             of
             what
             is
             made
             the
             most
             necessary
             condition
             in
             order
             to
             happiness
             ;
             and
             the
             way
             by
             which
             we
             may
             come
             to
             it
             .
             And
             nothing
             being
             more
             evident
             ,
             than
             that
             the
             Gospel
             contains
             in
             it
             a
             
               Covenant
               of
               Grace
            
             ,
             or
             the
             conditions
             on
             which
             our
             Salvation
             depends
             ;
             whatever
             is
             necessary
             in
             order
             to
             our
             performance
             of
             the
             conditions
             required
             of
             us
             ,
             must
             be
             necessary
             to
             be
             believed
             by
             all
             .
             The
             Gospel
             therefore
             tendring
             Happiness
             upon
             the
             conditions
             of
             our
             
               believing
               in
               Christ
               ,
               and
               walking
               in
               him
            
             ;
             these
             two
             things
             are
             indispensably
             necessary
             to
             Salvation
             (
             where
             the
             Gospel
             is
             known
             ,
             for
             we
             have
             no
             reason
             to
             enquire
             into
             the
             method
             of
             
               God's
               proceeding
            
             with
             others
             )
             
               An
               hearty
               Assent
               to
               the
               Doctrine
               of
               Christ
               ,
            
             and
             
               A
               conscientious
               walking
               according
               to
               the
               Precepts
               of
               it
               .
            
             But
             to
             undertake
             to
             define
             
               what
               parts
            
             of
             that
             Doctrine
             
               are
               necessary
            
             to
             Salvation
             ,
             and
             
               what
               not
            
             ,
             seems
             to
             me
             wholly
             unnecessary
             ;
             because
             the
             Assent
             to
             the
             
               Doctrine
               of
               Christ
            
             ,
             as
             revealed
             
               from
               God
            
             ,
             must
             necessarily
             carry
             in
             it
             so
             much
             as
             is
             sufficient
             in
             order
             to
             Salvation
             .
             Whatever
             therefore
             is
             necessary
             to
             a
             
               Spiritual
               Life
            
             ,
             is
             necessary
             absolutely
             to
             Salvation
             ,
             and
             no
             more
             ;
             but
             what
             ,
             and
             how
             much
             that
             is
             ,
             must
             be
             gathered
             by
             every
             one
             as
             to
             himself
             from
             Scripture
             ;
             but
             is
             impossible
             to
             be
             defined
             by
             others
             ,
             as
             to
             all
             persons
             .
             But
             in
             all
             
               Faith
               towards
               God
               ,
               and
               in
               our
               Lord
               Jesus
               Christ
               ;
               and
               repentance
               from
               dead
               works
               ,
            
             are
             absolutely
             and
             indispensably
             necessary
             to
             Salvation
             ,
             which
             imply
             in
             them
             ,
             both
             an
             universal
             readiness
             of
             mind
             to
             believe
             and
             obey
             God
             in
             
             all
             things
             :
             And
             by
             this
             we
             see
             ,
             what
             the
             Rule
             and
             Measure
             of
             the
             necessity
             of
             things
             to
             be
             believed
             is
             ,
             as
             to
             particular
             persons
             ;
             which
             lyes
             in
             these
             things
             .
          
           
             1.
             
             
               Whatever
               God
               hath
               revealed
               ,
               is
               undoubtedly
               and
               infallibly
               true
               .
            
          
           
             2.
             
             
               Whatever
               appears
               to
               me
               ,
               upon
               sufficient
               enquiry
               ,
               to
               be
               revealed
               by
               God
               ,
               I
               am
               bound
               to
               believe
               it
               by
               virtue
               of
               God's
               Veracity
               .
            
          
           
             3.
             
             
               All
               things
               not
               equally
               appearing
               to
               all
               persons
               to
               be
               revealed
               of
               God
               ,
               the
               same
               measure
               of
               necessity
               cannot
               be
               extended
               to
               all
               persons
               .
            
          
           
             4.
             
             
               An
               universal
               Assent
               to
               the
               Will
               of
               God
               ,
               and
               universal
               Obedience
               to
               it
               ,
               are
               absolutely
               and
               indispensably
               necessary
               to
               all
               persons
               ,
               to
               whom
               God's
               Word
               is
               revealed
               .
            
          
           
             Thus
             much
             may
             suffice
             concerning
             what
             is
             necessary
             to
             be
             believed
             by
             particular
             persons
             ,
             considered
             as
             such
             .
          
           
             But
             this
             controversie
             never
             need
             break
             
               Christian
               Societies
            
             in
             that
             sense
             ,
             
             but
             the
             great
             difficulty
             lyes
             in
             the
             other
             part
             of
             it
             ,
             which
             is
             most
             commonly
             strangely
             confounded
             with
             the
             former
             ,
             
               viz.
               What
               things
               are
               necessary
               to
               be
               owned
               ,
               in
               order
               to
               Church-Societies
               ,
               or
               Ecclesiastical
               Communion
               ?
            
             For
             which
             ,
             we
             must
             consider
             ,
             that
             the
             combination
             of
             
               Christian
               Societies
            
             ,
             o●
             that
             which
             we
             call
             the
             
               Catholick
               Church
            
             ,
             doth
             subsist
             upon
             the
             belief
             of
             what
             is
             necessary
             to
             Salvation
             .
             For
             the
             very
             notion
             of
             a
             
               Christian
               Church
            
             doth
             imply
             the
             belief
             of
             all
             those
             things
             ,
             which
             are
             necessary
             in
             order
             to
             the
             end
             of
             
               Christian
               Religion
            
             ,
             which
             is
             mens
             eternal
             Happiness
             .
             From
             whence
             three
             things
             must
             be
             taken
             notice
             of
             .
          
           
             1.
             
             
               That
               the
               very
               being
               of
               a
               Church
               ,
               doth
               suppose
               the
               necessity
               of
               what
               is
               required
               to
               be
               believed
               in
               order
               to
               Salvation
               .
            
             For
             else
             there
             could
             not
             be
             such
             a
             thing
             as
             a
             Church
             imagined
             ,
             which
             is
             only
             a
             combination
             of
             men
             together
             ,
             upon
             the
             belief
             of
             such
             a
             Doctrine
             as
             necessary
             to
             Salvation
             ;
             and
             for
             the
             performance
             of
             those
             acts
             of
             Worship
             which
             are
             suitable
             thereto
             :
             Therefore
             to
             assert
             the
             Church
             to
             have
             power
             to
             make
             things
             necessary
             to
             Salvation
             ,
             is
             not
             only
             absurd
             ,
             but
             destructive
             to
             the
             Being
             of
             that
             Church
             ▪
             For
             when
             it
             offer'd
             to
             define
             any
             thing
             to
             be
             necessary
             ,
             which
             was
             not
             so
             before
             ,
             was
             it
             a
             Church
             or
             no
             ?
             If
             it
             was
             a
             Church
             ,
             it
             believed
             all
             things
             necessary
             ;
             if
             it
             believed
             
               all
               things
            
             necessary
             ,
             before
             it
             Defined
             ;
             how
             comes
             it
             to
             make
             
               more
               things
            
             necessary
             by
             its
             Definition
             ?
             But
             of
             this
             more
             afterwards
             .
          
           
             2.
             
             
               Whatever
               Church
               owns
               those
               things
               which
               are
               antecedently
               necessary
               to
               the
               Being
               of
               a
               Church
               ,
               cannot
               so
               long
               cease
               to
               be
               a
               true
               Church
               .
            
             Because
             it
             retains
             that
             which
             is
             the
             Foundation
             of
             the
             Being
             of
             the
             
               Catholick
               Church
            
             .
             Here
             we
             must
             distinguish
             those
             things
             in
             the
             
               Catholick
               Church
            
             ,
             which
             give
             its
             Being
             ,
             from
             those
             things
             which
             are
             the
             proper
             Acts
             of
             it
             ,
             as
             the
             
               Catholick
               Church
            
             .
             As
             to
             this
             latter
             ,
             the
             solemn
             Worship
             of
             God
             in
             the
             way
             prescribed
             by
             him
             ,
             is
             necessary
             ;
             in
             order
             to
             which
             there
             must
             be
             supposed
             lawful
             Officers
             set
             in
             the
             Church
             ,
             and
             Sacraments
             duly
             administred
             :
             but
             these
             ,
             I
             say
             ,
             are
             rather
             the
             Exercise
             of
             the
             Communion
             of
             the
             Catholick
             Church
             ,
             than
             that
             which
             gives
             its
             Being
             ,
             which
             is
             ,
             the
             belief
             of
             that
             Religion
             whereon
             its
             Subsistence
             and
             Vnity
             depends
             ;
             and
             as
             long
             as
             a
             Church
             retains
             this
             ,
             it
             keeps
             its
             Being
             ,
             though
             the
             Integrity
             and
             Perfection
             of
             it
             depends
             upon
             the
             due
             exercise
             of
             all
             acts
             of
             Communion
             in
             it
             .
          
           
             3.
             
             
               The
               Vnion
               of
               the
               Catholick
               Church
               depends
               upon
               the
               agreement
               of
               it
               ,
               in
               making
               the
               Foundations
               of
               its
               Being
               ,
               to
               be
               the
               grounds
               of
               its
               Communion
               .
            
             For
             the
             Vnity
             being
             intended
             to
             preserve
             the
             Being
             ,
             there
             can
             be
             no
             reason
             given
             ,
             why
             the
             bonds
             of
             Vnion
             should
             extend
             beyond
             the
             Foundation
             of
             its
             Being
             ,
             which
             is
             ,
             the
             owning
             the
             things
             necessary
             to
             the
             Salvation
             of
             
             all
             .
             From
             whence
             it
             necessarily
             follows
             ,
             that
             whatsoever
             Church
             imposeth
             the
             belief
             of
             other
             things
             
               as
               necessary
               to
               Salvation
            
             ,
             which
             were
             not
             so
             antecedently
             necessary
             to
             the
             Being
             of
             the
             
               Catholick
               Church
            
             ,
             doth
             ,
             as
             much
             as
             in
             it
             lyes
             ,
             break
             the
             Vnity
             of
             it
             ;
             and
             those
             Churches
             ,
             who
             desire
             to
             preserve
             its
             Vnity
             ,
             are
             bound
             thereby
             not
             to
             have
             communion
             with
             it
             so
             long
             as
             it
             doth
             so
             .
             Of
             what
             great
             consequence
             these
             principles
             are
             to
             the
             true
             understanding
             the
             Distance
             between
             our
             Church
             and
             yours
             ,
             if
             you
             see
             not
             now
             ,
             you
             may
             feel
             afterwards
             .
          
           
             These
             things
             being
             premised
             ,
             I
             come
             to
             that
             which
             is
             the
             main
             subject
             of
             the
             present
             Dispute
             ,
             
             which
             is
             ,
             
               What
               those
               things
               are
               which
               ought
               to
               be
               owned
               by
               all
               Christian-Societies
               as
               necessary
               to
               Salvation
               ,
               on
               which
               the
               Being
               of
               the
               Catholick
               Church
               depends
               .
            
             If
             we
             can
             find
             any
             sure
             footing
             for
             the
             Definition
             of
             these
             ,
             we
             shall
             thereby
             find
             what
             the
             necessary
             conditions
             of
             
               Ecclesiastical
               Communion
            
             are
             ,
             and
             consequently
             where
             the
             proper
             cause
             of
             Schism
             lyes
             in
             transgressing
             those
             bounds
             ,
             and
             what
             Foundations
             may
             be
             laid
             for
             the
             Peace
             of
             the
             Christian
             world
             .
             Which
             being
             of
             so
             vast
             importance
             ,
             would
             require
             a
             larger
             discussion
             ,
             than
             this
             place
             will
             admit
             of
             :
             but
             so
             far
             as
             is
             pertinent
             to
             our
             present
             subject
             ,
             I
             shall
             enquire
             into
             it
             ;
             and
             give
             an
             account
             of
             my
             thoughts
             ,
             in
             these
             Propositions
             .
          
           
             1.
             
             
               Nothing
               ought
               to
               be
               owned
               as
               necessary
               to
               Salvation
               by
               Christian-Societies
               ,
               but
               such
               things
               ,
               which
               ,
               by
               the
               judgement
               of
               all
               those
               Societies
               ,
               are
               antecedently
               necessary
               to
               the
               Being
               of
               the
               Catholick
               Church
               .
            
             For
             ,
             no
             reason
             can
             be
             assigned
             (
             as
             I
             said
             before
             )
             why
             the
             Bonds
             of
             Union
             should
             be
             extended
             beyond
             that
             which
             is
             the
             
               Churches
               Foundation
            
             ;
             neither
             can
             there
             any
             reason
             be
             given
             why
             any
             thing
             else
             should
             be
             judged
             necessary
             to
             the
             
               Churches
               Communion
            
             ,
             but
             what
             all
             those
             Churches
             (
             who
             do
             not
             manifestly
             dissent
             from
             the
             Catholick
             Church
             of
             the
             first
             Ages
             )
             are
             agreed
             in
             ,
             as
             necessary
             to
             be
             believed
             by
             all
             ;
             this
             will
             be
             further
             explained
             afterwards
             .
             Only
             I
             add
             here
             ,
             when
             I
             speak
             of
             the
             necessary
             conditions
             of
             
               Ecclesiastical
               Communion
            
             ,
             I
             speak
             of
             such
             things
             which
             must
             be
             owned
             as
             
               Necessary
               Articles
               of
               Faith
            
             ,
             and
             not
             of
             any
             other
             Agreements
             for
             the
             
               Churches
               Peace
            
             .
             I
             deny
             not
             therefore
             ,
             but
             that
             in
             case
             of
             great
             Divisions
             in
             the
             
               Christian
               world
            
             ,
             and
             any
             
               National
               Churches
               reforming
               it self
            
             ,
             that
             Church
             may
             declare
             its
             sense
             of
             those
             abuses
             in
             
               Articles
               of
               Religion
            
             ,
             and
             require
             of
             men
             a
             Subscription
             to
             them
             ;
             but
             then
             we
             are
             to
             consider
             ,
             that
             there
             is
             a
             great
             deal
             of
             difference
             between
             the
             owning
             some
             Propositions
             in
             order
             to
             Peace
             ,
             and
             the
             believing
             of
             them
             as
             necessary
             Articles
             of
             Faith.
             And
             this
             is
             clearly
             the
             state
             of
             the
             difference
             between
             the
             Church
             of
             Rome
             ,
             and
             the
             Church
             of
             England
             .
             The
             Church
             of
             Rome
             imposeth
             new
             Articles
             of
             Faith
             to
             be
             believed
             as
             
               necessary
               to
               Salvation
            
             ;
             as
             appears
             by
             the
             formerly
             cited
             Bull
             of
             Pius
             4.
             
             Which
             Articles
             contain
             in
             them
             the
             Justification
             of
             those
             things
             which
             are
             most
             excepted
             against
             by
             other
             Churches
             ;
             and
             by
             her
             imposing
             these
             as
             the
             conditions
             of
             her
             Communion
             ,
             she
             makes
             it
             necessary
             for
             other
             Churches
             ,
             who
             would
             preserve
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             upon
             her
             true
             Foundations
             ,
             to
             forbear
             her
             Communion
             .
             But
             the
             Church
             of
             England
             makes
             no
             Articles
             of
             Faith
             ,
             but
             such
             as
             have
             the
             Testimony
             and
             Approbation
             of
             the
             whole
             Christian
             world
             of
             all
             ages
             ,
             and
             are
             acknowledged
             to
             be
             such
             by
             Rome
             it self
             ,
             and
             in
             other
             things
             she
             requires
             Subscription
             to
             them
             not
             as
             
               Articles
               of
               Faith
            
             ,
             but
             as
             
               Inferiour
               Truths
            
             ,
             which
             she
             expects
             a
             submission
             to
             ,
             in
             order
             to
             her
             Peace
             and
             Tranquillity
             .
             So
             the
             late
             learned
             
               L.
               Primate
            
             of
             Ireland
             often
             expresseth
             the
             sense
             of
             the
             Church
             of
             England
             ,
             as
             to
             her
             
               thirty
               nine
               Articles
               .
               
               Neither
               doth
               the
               Church
               of
            
             England
             ,
             saith
             he
             ,
             
               define
               any
               of
               these
               Questions
               ,
               as
               necessary
               to
               be
               believed
               ,
               either
            
             necessitate
             medii
             ,
             or
             necessitate
             praecepti
             ,
             
               which
               is
               much
               less
            
             ;
             
             
               but
               only
               bindeth
               her
               Sons
               ,
               for
               Peace
               sake
               ,
               not
               to
               oppose
               them
               .
            
             And
             in
             another
             place
             more
             fully
             .
             
               We
               do
               not
               suffer
               any
               man
               to
               reject
               the
               thirty
               nine
               Articles
               of
               the
               Church
               of
            
             England
             
               at
               his
               pleasure
            
             ;
             
             
               yet
               neither
               do
               we
               look
               upon
               them
               as
               Essentials
               of
               Saving
               Faith
               ,
               or
               Legacies
               of
               Christ
               and
               his
               Apostles
               :
               but
               in
               a
               mean
               ,
               as
               pious
               Opinions
               fitted
               for
               the
               preservation
               of
               Vnity
               ;
               neither
               do
               we
               oblige
               any
               man
               to
               believe
               them
               ,
               but
               only
               not
               to
               contradict
               them
               .
            
             By
             which
             we
             see
             ,
             what
             a
             vast
             difference
             there
             is
             between
             those
             things
             which
             are
             required
             by
             the
             Church
             of
             England
             ,
             in
             order
             to
             Peace
             ;
             and
             those
             which
             are
             imposed
             by
             the
             Church
             of
             Rome
             ,
             as
             part
             of
             that
             
               Faith
               ,
               extra
               quam
               non
               est
               salus
               ,
            
             without
             belief
             of
             which
             there
             is
             no
             Salvation
             .
             In
             which
             she
             hath
             as
             much
             violated
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             ,
             as
             the
             Church
             of
             England
             by
             her
             Prudence
             and
             Moderation
             hath
             studied
             to
             preserve
             it
             .
          
           
             2.
             
             
               Nothing
               ought
               to
               be
               imposed
               as
               a
               necessary
               Article
               of
               Faith
               to
               be
               believed
               by
               all
               ,
               but
               what
               may
               be
               evidently
               propounded
               to
               all
               persons
               ,
            
             
             
               as
               a
               thing
               which
               God
               did
               require
               the
               explicit
               belief
               of
               .
            
             It
             being
             impossible
             to
             make
             any
             thing
             appear
             a
             necessary
             Article
             of
             Faith
             ,
             but
             what
             may
             not
             only
             be
             evidently
             proved
             to
             be
             revealed
             by
             God
             ,
             but
             that
             God
             doth
             oblige
             all
             men
             to
             the
             belief
             of
             it
             in
             order
             to
             Salvation
             .
             And
             therefore
             none
             of
             those
             things
             ,
             whose
             obligation
             doth
             depend
             on
             variety
             of
             Circumstances
             ,
             ought
             in
             reason
             be
             made
             the
             Bonds
             of
             that
             Communion
             which
             cannot
             take
             notice
             of
             that
             variety
             as
             to
             mens
             conditions
             and
             capacities
             .
             There
             are
             many
             things
             in
             
               Christian
               Religion
            
             ,
             which
             ,
             whosoever
             believes
             the
             truth
             of
             it
             ,
             cannot
             but
             easily
             discern
             to
             be
             necessary
             in
             order
             to
             the
             profession
             and
             practice
             of
             it
             ,
             in
             most
             of
             which
             the
             common
             sense
             and
             reason
             of
             mankind
             is
             agreed
             .
             Not
             only
             the
             
               Existence
               of
               a
               Deity
            
             ,
             the
             clear
             discovery
             of
             the
             
               Wisdom
               ,
               Goodness
            
             and
             Power
             of
             God
             ,
             with
             his
             Providence
             over
             the
             world
             ,
             and
             the
             Immortality
             of
             Souls
             ,
             being
             therein
             most
             evidently
             revealed
             ;
             but
             ,
             the
             way
             and
             manner
             of
             the
             restitution
             of
             mens
             souls
             by
             Faith
             in
             
               Jesus
               Christ
            
             as
             our
             only
             Saviour
             ,
             and
             Obedience
             to
             his
             Commands
             ,
             is
             so
             fully
             laid
             down
             in
             the
             clearest
             terms
             ,
             that
             no
             rational
             man
             ,
             who
             considers
             the
             nature
             of
             
               Christian
               Religion
            
             ,
             but
             must
             assert
             the
             profession
             of
             all
             these
             things
             to
             be
             necessary
             to
             all
             such
             ,
             who
             own
             Christian
             Religion
             to
             be
             true
             .
             But
             there
             are
             many
             other
             things
             in
             Christian
             Religion
             ,
             which
             are
             neither
             so
             clearly
             revealed
             in
             the
             Scriptures
             ,
             nor
             unanimously
             assented
             to
             in
             any
             age
             of
             the
             
               Christian
               Church
            
             ;
             and
             ,
             why
             any
             such
             things
             should
             be
             made
             the
             conditions
             of
             that
             Communion
             in
             the
             
               Catholick
               Church
            
             ,
             whose
             very
             being
             depends
             only
             on
             necessary
             things
             ,
             would
             puzzle
             a
             Philosopher
             to
             understand
             .
             As
             if
             none
             should
             be
             accounted
             Mathematicians
             ,
             but
             such
             as
             could
             square
             circles
             ;
             and
             none
             Naturalists
             ,
             but
             such
             as
             could
             demonstrate
             whether
             quantity
             were
             infinitely
             divisible
             or
             no
             :
             much
             so
             it
             is
             ,
             if
             none
             should
             be
             accounted
             members
             of
             the
             
               Catholick
               Church
            
             ,
             but
             such
             as
             own
             the
             truth
             and
             necessity
             of
             some
             at
             least
             as
             disputable
             Points
             ,
             as
             any
             in
             Religion
             .
             Let
             therefore
             any
             Romanist
             tell
             me
             ,
             whether
             the
             
               Pope's
               Supremacy
            
             be
             as
             clear
             in
             Scripture
             ,
             as
             that
             
               Christ
               is
               Saviour
               of
               the
               world
            
             ;
             whether
             Purgatory
             be
             as
             plain
             as
             
               Eternal
               Life
               ;
               Transubstantiation
            
             as
             evident
             ,
             as
             that
             the
             
               Eucharist
               ought
               to
               be
               administred
            
             ;
             whether
             
               Invocation
               of
               Saints
            
             be
             as
             manifest
             ,
             as
             the
             
               Adoration
               of
               God
            
             ;
             the
             Doctrine
             of
             Indulgences
             ,
             as
             
               Repentance
               from
               dead
               works
            
             ;
             and
             if
             there
             be
             so
             great
             a
             clearness
             in
             the
             Revelation
             of
             the
             one
             ,
             
             and
             so
             far
             from
             it
             as
             to
             the
             other
             ;
             let
             them
             give
             any
             just
             account
             why
             the
             belief
             of
             the
             one
             is
             made
             as
             necessary
             to
             Salvation
             as
             the
             other
             is
             .
             Certainly
             ,
             such
             who
             take
             in
             things
             at
             least
             so
             disputable
             as
             all
             these
             are
             ,
             and
             enforce
             the
             belief
             of
             them
             in
             order
             to
             their
             Communion
             ,
             cannot
             otherwise
             be
             thought
             but
             to
             have
             a
             design
             to
             exclude
             a
             great
             part
             of
             the
             Christian
             world
             from
             their
             Communion
             ;
             and
             ,
             to
             do
             so
             ,
             and
             then
             cry
             out
             of
             them
             as
             Schismaticks
             ,
             is
             the
             most
             unreasonable
             proceedings
             in
             the
             world
             .
          
           
             3.
             
             
               Nothing
               ought
               to
               be
               required
               as
               a
               necessary
               Article
               of
               Faith
               ,
               but
               what
               hath
               been
               believed
               and
               received
               for
               such
               by
               the
               Catholick
               Church
               of
               all
               Ages
               .
            
             
             For
             ,
             since
             necessary
             Articles
             of
             Faith
             are
             supposed
             to
             be
             so
             antecedently
             to
             the
             Being
             of
             the
             
               Catholick
               Church
            
             ,
             since
             the
             
               Catholick
               Church
            
             doth
             suppose
             the
             continual
             acknowledgement
             of
             such
             things
             as
             are
             necessary
             to
             be
             believed
             ,
             it
             is
             but
             just
             and
             reasonable
             to
             admit
             nothing
             as
             necessary
             ,
             but
             what
             appears
             to
             have
             been
             so
             universally
             received
             .
             Thence
             it
             is
             ,
             that
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             ,
             are
             so
             much
             insisted
             on
             by
             
               Vincentius
               Lerinensis
            
             ,
             in
             order
             to
             the
             proving
             any
             thing
             to
             be
             a
             necessary
             Article
             of
             Faith.
             But
             the
             great
             difficulty
             of
             this
             lyes
             in
             finding
             out
             what
             was
             received
             for
             a
             necessary
             Article
             of
             Faith
             ,
             and
             what
             was
             not
             by
             the
             
               Catholick
               Church
            
             ;
             which
             being
             a
             subject
             ,
             as
             necessary
             ,
             as
             seldom
             spoken
             to
             ,
             I
             shall
             not
             leave
             it
             untouched
             ,
             although
             I
             must
             premise
             ,
             that
             Rule
             to
             be
             much
             more
             useful
             in
             discovering
             what
             was
             not
             looked
             on
             as
             a
             necessary
             Article
             of
             Faith
             ,
             than
             what
             was
             ;
             and
             therefore
             I
             begin
             with
             that
             first
             .
          
           
             1.
             
             It
             is
             sufficient
             evidence
             ,
             that
             was
             not
             looked
             on
             as
             a
             necessary
             Article
             of
             Faith
             ,
             
               which
               was
               not
               admitted
               into
               the
               Ancient
               Creeds
               .
            
             Whether
             all
             those
             Declarations
             which
             were
             inserted
             in
             the
             enlargements
             of
             the
             
               Apostolical
               Creed
            
             ,
             by
             the
             Councils
             of
             Nice
             and
             Constantinople
             ,
             and
             in
             that
             Creed
             which
             goes
             under
             the
             name
             of
             Athanasius
             ,
             were
             really
             judged
             by
             the
             
               Catholick
               Church
            
             of
             all
             Ages
             ,
             to
             be
             necessary
             to
             Salvation
             ,
             is
             not
             here
             my
             business
             to
             enquire
             ;
             but
             there
             seems
             to
             be
             a
             great
             deal
             of
             reason
             for
             the
             Negative
             ,
             that
             what
             was
             not
             inserted
             in
             the
             
               Ancient
               Creeds
            
             ,
             was
             not
             by
             them
             judged
             necessary
             to
             be
             believed
             by
             all
             Christians
             .
             I
             know
             ,
             it
             is
             said
             by
             some
             of
             your
             party
             ,
             
               That
               the
               Apostolical
               Creed
               did
               only
               contain
               those
               Articles
               which
               were
               necessary
               to
               be
               believed
               ,
               in
               opposition
               to
               the
               present
               Heresies
               which
               were
               then
               in
               the
               Church
               .
            
             As
             though
             the
             necessity
             of
             believing
             in
             Christians
             ,
             came
             only
             by
             an
             Antiperistasis
             of
             the
             opposition
             of
             Hereticks
             ;
             And
             if
             there
             had
             been
             no
             Hereticks
             to
             have
             denyed
             
               God's
               being
               the
               Creatour
               ,
               and
               Christ's
               being
               the
               Saviour
            
             ;
             it
             had
             not
             been
             necessary
             to
             have
             believed
             either
             of
             them
             so
             explicitly
             as
             now
             we
             do
             .
             But
             when
             we
             speak
             of
             all
             things
             necessary
             to
             be
             believed
             by
             all
             ;
             I
             mean
             not
             ,
             that
             all
             circumstances
             of
             things
             contained
             in
             those
             Creeds
             are
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             ;
             but
             ,
             that
             all
             those
             things
             which
             were
             judged
             as
             necessary
             to
             be
             believed
             by
             all
             ,
             were
             therein
             inserted
             ,
             will
             appear
             to
             any
             one
             who
             either
             considers
             the
             expressions
             of
             the
             Ancients
             concerning
             the
             Creeds
             then
             in
             Use
             ;
             or
             the
             primary
             reason
             why
             such
             Summaries
             of
             Faith
             were
             ever
             made
             in
             the
             Christian
             Church
             .
             The
             testimonies
             of
             the
             Fathers
             to
             this
             purpose
             are
             so
             well
             known
             in
             this
             subject
             ,
             that
             it
             were
             a
             needless
             task
             to
             repeat
             them
             ,
             who
             so
             unanimously
             assert
             the
             sufficiency
             ,
             
             unalterableness
             and
             perfection
             of
             that
             Faith
             ,
             which
             is
             contained
             in
             the
             Creed
             ;
             making
             it
             ,
             
               the
               summe
               of
               all
               necessary
               Doctrines
               the
               Foundation
               of
               the
               Catholick
               Faith
               and
               of
               the
               Church
               ,
               the
               first
               and
               
               sole
               Confession
               of
               Evangelical
               Doctrine
               .
            
             Of
             all
             which
             ,
             and
             many
             more
             expressions
             to
             the
             same
             purpose
             ,
             produced
             not
             only
             by
             our
             Writers
             ,
             but
             by
             yours
             too
             ,
             no
             tolerable
             sense
             can
             be
             made
             ,
             without
             asserting
             ,
             that
             whatever
             was
             judged
             necessary
             to
             be
             believed
             by
             all
             ,
             by
             the
             
               Catholick
               Church
            
             of
             that
             Age
             they
             lived
             in
             ,
             or
             before
             them
             ,
             was
             therein
             contained
             .
             Besides
             ,
             what
             account
             can
             be
             given
             why
             any
             such
             Summaries
             of
             Faith
             should
             at
             all
             be
             made
             either
             by
             Apostles
             ,
             or
             
               Apostolical
               persons
            
             ;
             but
             only
             for
             that
             end
             ,
             that
             necessary
             
               Articles
               of
               Faith
            
             might
             be
             reduced
             into
             such
             a
             compass
             ,
             as
             might
             become
             portable
             to
             the
             weakest
             capacities
             ?
             If
             the
             rise
             of
             Creeds
             were
             (
             as
             most
             probable
             it
             was
             )
             from
             the
             things
             propounded
             ,
             to
             the
             Catechumens
             ,
             to
             be
             believed
             in
             order
             to
             Baptism
             ,
             can
             we
             reasonably
             think
             ,
             that
             any
             thing
             judged
             necessary
             to
             be
             believed
             ,
             should
             be
             left
             out
             ?
             If
             the
             
               Apostolical
               Creed
            
             be
             a
             summary
             comprehension
             of
             that
             
               Form
               of
               sound
               Doctrine
            
             ,
             which
             the
             Apostles
             delivered
             to
             all
             Christians
             at
             their
             first
             conversion
             (
             as
             it
             is
             generally
             supposed
             )
             either
             we
             must
             think
             the
             Apostles
             unfaithful
             in
             their
             work
             ,
             or
             the
             Creed
             an
             unfaithful
             account
             of
             their
             Doctrine
             ,
             or
             that
             such
             things
             which
             were
             supposed
             universally
             necessary
             to
             be
             believed
             ,
             are
             therein
             comprehended
             .
             Which
             is
             sufficient
             for
             my
             purpose
             ,
             that
             nothing
             ought
             to
             be
             looked
             on
             as
             a
             necessary
             Article
             of
             Faith
             ,
             or
             was
             so
             esteemed
             by
             the
             
               Catholick
               Church
            
             ,
             which
             is
             not
             contained
             in
             the
             Ancient
             Creeds
             .
          
           
             2.
             
             Nothing
             ought
             to
             be
             judged
             a
             necessary
             Article
             of
             Faith
             ,
             but
             ,
             
               what
               was
               universally
               believed
               by
               the
               Catholick
               Church
               ,
               to
               be
               delivered
               as
               such
               by
               Christ
               ,
               or
               his
               Apostles
               .
            
             So
             that
             it
             is
             not
             the
             judgement
             ,
             but
             the
             testimony
             of
             the
             
               Catholick
               Church
            
             ,
             which
             must
             be
             relyed
             on
             ,
             and
             that
             testimony
             only
             ,
             when
             universal
             ,
             as
             delivering
             what
             was
             once
             infallibly
             delivered
             by
             Christ
             ,
             or
             his
             Apostles
             .
             From
             whence
             it
             follows
             ,
             that
             any
             one
             who
             will
             undertake
             to
             make
             out
             any
             thing
             as
             a
             necessary
             Article
             of
             Faith
             ,
             by
             
               Catholick
               Tradition
            
             meerly
             ,
             must
             do
             these
             things
             :
          
           
             1.
             
             He
             must
             make
             it
             appear
             to
             be
             universally
             embraced
             at
             all
             times
             ,
             and
             in
             all
             places
             ,
             by
             such
             who
             were
             members
             of
             the
             
               Catholick
               Church
            
             .
          
           
             2.
             
             That
             none
             ever
             opposed
             it
             ,
             but
             he
             was
             presently
             disowned
             as
             no
             member
             of
             the
             
               Catholick
               Church
            
             ,
             because
             opposing
             something
             necessary
             to
             Salvation
             .
          
           
             3.
             
             That
             it
             be
             delivered
             by
             all
             those
             Writers
             of
             the
             Church
             ,
             who
             give
             an
             account
             of
             the
             
               Faith
               of
               Christians
            
             ,
             or
             what
             was
             delivered
             by
             Christ
             and
             his
             Apostles
             to
             the
             Church
             .
          
           
             4.
             
             That
             it
             was
             not
             barely
             looked
             on
             as
             necessary
             to
             be
             believed
             by
             such
             as
             might
             be
             convinced
             it
             was
             of
             
               Divine
               Revelation
            
             ,
             but
             that
             it
             was
             deliver'd
             with
             a
             necessity
             of
             its
             being
             explicitly
             believed
             by
             all
             .
          
           
             5.
             
             That
             what
             is
             deliver'd
             by
             the
             consent
             of
             the
             Writers
             of
             the
             
               Catholick
               Church
            
             ,
             was
             undoubtedly
             the
             Consent
             of
             the
             Church
             of
             those
             ages
             .
          
           
             6.
             
             That
             all
             those
             Writers
             agree
             not
             only
             in
             the
             Belief
             of
             the
             thing
             it self
             ,
             but
             of
             the
             Necessity
             of
             it
             to
             all
             Christians
             .
          
           
             7.
             
             That
             no
             Writers
             or
             Fathers
             of
             succeeding
             Ages
             ,
             can
             be
             supposed
             to
             alter
             in
             the
             belief
             either
             of
             the
             matters
             believed
             before
             ,
             or
             the
             necessity
             of
             them
             .
          
           
             8.
             
             That
             no
             oppositions
             of
             Hereticks
             ,
             or
             heats
             of
             Contention
             ,
             could
             make
             them
             judge
             any
             Article
             so
             opposed
             ,
             to
             be
             
               more
               necessary
            
             ,
             than
             it
             was
             judged
             before
             that
             Contention
             ;
             or
             they
             themselves
             would
             have
             judged
             it
             ,
             had
             it
             not
             been
             so
             opposed
             .
          
           
             9.
             
             That
             when
             they
             affirm
             many
             Traditions
             to
             be
             Apostolical
             ,
             which
             yet
             
             varied
             in
             several
             Churches
             ,
             they
             could
             not
             affirm
             any
             Doctrine
             to
             be
             Apostolical
             ,
             which
             they
             were
             not
             universally
             agreed
             in
             .
          
           
             10.
             
             That
             when
             they
             so
             plainly
             assert
             the
             sufficiency
             of
             the
             Scriptures
             as
             a
             Rule
             of
             Faith
             ,
             they
             did
             yet
             believe
             something
             necessary
             to
             Salvation
             ,
             which
             was
             not
             contained
             therein
             .
          
           
             When
             you
             ,
             or
             any
             one
             else
             ,
             will
             undertake
             to
             make
             good
             these
             conditions
             ;
             I
             shall
             then
             begin
             to
             believe
             ,
             that
             something
             may
             be
             made
             appear
             to
             be
             a
             necessary
             Article
             of
             Faith
             ,
             which
             is
             not
             clearly
             revealed
             in
             Scripture
             ,
             but
             not
             before
             :
             but
             till
             then
             ,
             this
             Negative
             will
             suffice
             ,
             that
             nothing
             ought
             to
             be
             embraced
             ,
             as
             the
             judgement
             of
             the
             Church
             concerning
             a
             necessary
             Article
             of
             Faith
             ,
             but
             what
             appears
             to
             be
             clearly
             revealed
             in
             Scriture
             ,
             and
             universally
             embraced
             by
             the
             Catholick
             Church
             of
             all
             Ages
             .
          
           
             3.
             
             Nothing
             ought
             to
             be
             looked
             on
             as
             a
             necessary
             Article
             of
             Faith
             ,
             by
             the
             judgement
             of
             the
             Catholick
             Church
             ,
             the
             
               denyal
               of
               which
               was
               not
               universally
               opposed
               ,
               and
               condemned
               as
               Heresie
               .
            
             For
             otherwise
             the
             
               Catholick
               Church
            
             ,
             was
             very
             little
             sensible
             of
             the
             honour
             of
             
               Christian
               Faith
            
             ,
             if
             it
             suffered
             dissenters
             in
             necessary
             things
             ,
             without
             putting
             a
             mark
             of
             dishonour
             upon
             them
             .
             Therefore
             we
             may
             conclude
             ,
             that
             whatever
             was
             patiently
             born
             with
             in
             such
             as
             dissented
             from
             the
             generality
             of
             Christians
             ,
             especially
             ,
             if
             considerable
             persons
             in
             the
             Church
             were
             the
             authors
             or
             fomenters
             of
             such
             opinions
             ,
             however
             true
             the
             contrary
             Doctrine
             was
             supposed
             to
             be
             ,
             yet
             it
             was
             not
             supposed
             necessary
             ,
             because
             then
             the
             opposers
             would
             have
             been
             condemned
             of
             Heresie
             ,
             by
             some
             open
             act
             of
             the
             
               Catholick
               Church
            
             .
          
           
             
             But
             if
             ,
             beyond
             these
             Negatives
             ,
             we
             would
             enquire
             what
             was
             positively
             believed
             as
             necessary
             to
             Salvation
             ,
             by
             the
             
               Catholick
               Church
            
             ;
             we
             shall
             hardly
             find
             any
             better
             way
             ,
             than
             by
             the
             Articles
             of
             the
             
               Ancient
               Creeds
            
             ,
             and
             the
             universal
             opposition
             of
             any
             new
             Doctrine
             on
             its
             firsts
             appearance
             ,
             and
             the
             condemning
             the
             broachers
             of
             it
             for
             Heresie
             in
             
               Oecumenical
               Councils
            
             ,
             with
             the
             continual
             disapprobation
             of
             those
             Doctrines
             by
             the
             
               Christian
               Churches
               of
               all
               Ages
            
             .
             As
             is
             clear
             in
             the
             cases
             of
             Arrius
             and
             Pelagius
             .
             For
             it
             seems
             very
             reasonable
             to
             judge
             ,
             that
             since
             the
             necessary
             Articles
             of
             Faith
             were
             all
             delivered
             by
             the
             Apostles
             to
             the
             
               Catholick
               Church
            
             ,
             since
             the
             foundation
             of
             that
             Church
             lyes
             in
             the
             belief
             of
             those
             things
             ,
             which
             are
             necessary
             ,
             that
             nothing
             should
             be
             delivered
             contrary
             to
             any
             
               necessary
               Article
               of
               Faith
            
             but
             the
             Church
             ,
             by
             some
             
               evident
               act
            
             ,
             must
             declare
             its
             dislike
             of
             it
             ,
             and
             its
             resolution
             thereby
             to
             adhere
             to
             that
             necessary
             Doctrine
             ,
             which
             was
             
               once
               delivered
               to
               the
               Saints
            
             .
             And
             withall
             ,
             it
             seems
             reasonable
             ,
             that
             because
             Art
             and
             Subtilty
             may
             be
             used
             by
             such
             who
             seek
             to
             pervert
             the
             
               Catholick
               Doctrine
            
             ,
             and
             to
             wrest
             the
             plain
             places
             of
             Scripture
             ,
             which
             deliver
             it
             ,
             so
             far
             from
             their
             proper
             meaning
             ,
             that
             very
             few
             ordinary
             capacities
             may
             be
             able
             to
             clear
             themselves
             of
             such
             mists
             as
             are
             cast
             before
             their
             eyes
             ;
             the
             sense
             of
             the
             
               Catholick
               Church
            
             in
             succeeding
             ages
             ,
             may
             be
             a
             very
             useful
             way
             for
             us
             to
             embrace
             the
             true
             sense
             of
             Scripture
             ,
             especially
             in
             the
             great
             Articles
             of
             the
             
               Christian
               Faith.
            
             As
             for
             instance
             ,
             in
             the
             Doctrine
             of
             the
             
               Deity
               of
               Christ
            
             ,
             or
             the
             Trinity
             ;
             though
             the
             subtilty
             of
             such
             Modern
             Hereticks
             ,
             who
             oppose
             either
             of
             these
             ,
             may
             so
             far
             prevail
             on
             persons
             ,
             either
             not
             of
             sufficient
             judgement
             ,
             or
             not
             sufficiently
             versed
             in
             the
             Scriptures
             ,
             as
             at
             present
             to
             make
             them
             acknowledge
             the
             places
             are
             not
             so
             clear
             as
             they
             imagined
             them
             to
             be
             ;
             yet
             they
             being
             alwaies
             otherwise
             interpreted
             by
             the
             
               Catholick
               Church
            
             ,
             or
             the
             
               Christian
               Societies
            
             of
             all
             ages
             ,
             layes
             this
             potent
             prejudice
             against
             all
             such
             attempts
             ,
             as
             not
             to
             believe
             such
             interpretations
             true
             ,
             till
             they
             give
             a
             just
             account
             ,
             why
             ,
             if
             the
             belief
             of
             these
             Doctrines
             
             were
             not
             necessary
             ,
             the
             Christians
             of
             all
             ages
             from
             the
             Apostles
             times
             ,
             did
             so
             unanimously
             agree
             in
             them
             ,
             that
             when
             any
             began
             first
             to
             oppose
             them
             ,
             they
             were
             declared
             and
             condemned
             for
             Hereticks
             for
             their
             pains
             .
             So
             that
             the
             Church
             of
             England
             doth
             very
             piously
             declare
             her
             consent
             with
             the
             Ancient
             
               Catholick
               Church
            
             ,
             in
             not
             admitting
             any
             thing
             to
             be
             delivered
             as
             the
             sense
             of
             Scripture
             ,
             which
             is
             contrary
             to
             the
             consent
             of
             the
             
               Catholick
               Church
            
             in
             the
             four
             first
             ages
             .
             Not
             as
             though
             the
             sense
             of
             the
             
               Catholick
               Church
            
             were
             pretended
             to
             be
             any
             infallible
             Rule
             of
             interpreting
             Scripture
             in
             all
             things
             which
             concern
             the
             Rule
             of
             Faith
             ;
             but
             that
             it
             is
             a
             sufficient
             Prescription
             against
             any
             thing
             which
             can
             be
             alledged
             out
             of
             Scripture
             ,
             that
             if
             it
             appear
             contrary
             to
             the
             sense
             of
             the
             
               Catholick
               Church
            
             from
             the
             beginning
             ,
             it
             ought
             not
             to
             be
             looked
             on
             as
             the
             true
             meaning
             of
             the
             Scripture
             .
             All
             this
             security
             is
             built
             upon
             this
             strong
             presumption
             ,
             that
             nothing
             contrary
             to
             the
             necessary
             Articles
             of
             Faith
             ,
             should
             he
             held
             by
             the
             
               Catholick
               Church
            
             ,
             whose
             very
             being
             depends
             upon
             the
             belief
             of
             those
             things
             which
             are
             necessary
             to
             Salvation
             .
             As
             long
             therefore
             as
             the
             Church
             might
             appear
             to
             be
             truly
             Catholick
             by
             those
             correspondencies
             which
             were
             maintained
             between
             the
             several
             parts
             of
             it
             ,
             that
             what
             was
             refused
             by
             one
             ,
             was
             so
             by
             all
             ;
             so
             long
             this
             unanimous
             and
             uncontradicted
             sense
             of
             the
             
               Catholick
               Church
            
             ,
             ought
             to
             have
             a
             great
             sway
             upon
             the
             minds
             of
             such
             who
             yet
             profess
             themselves
             members
             of
             the
             
               Catholick
               Church
            
             .
             From
             whence
             it
             follows
             ,
             that
             such
             Doctrines
             may
             well
             be
             judged
             destructive
             to
             the
             Rule
             of
             Faith
             ,
             which
             were
             so
             unanimously
             condemned
             by
             the
             
               Catholick
               Church
            
             within
             that
             time
             .
             And
             thus
             much
             may
             suffice
             for
             the
             first
             Inquiry
             ,
             
               viz.
               What
               things
               are
               to
               be
               esteemed
               necessary
               ,
               either
               in
               order
               to
               Salvation
               ,
               or
               in
               order
               to
               Ecclesiastical
               Communion
               .
            
          
           
             2.
             
             
               Whether
               any
               thing
               which
               was
               not
               necessary
               to
               Salvation
               ,
            
             
             
               may
               by
               any
               means
               whatsoever
               afterwards
               become
               necessary
               ,
               so
               that
               the
               not
               believing
               it
               becomes
               damnable
               ,
               and
               unrepented
               destroyes
               Salvation
               ?
            
             We
             suppose
             the
             Question
             to
             proceed
             on
             such
             things
             as
             could
             not
             antecedently
             to
             such
             an
             act
             whereby
             they
             now
             become
             necessary
             ,
             be
             esteemed
             to
             be
             so
             ,
             either
             from
             the
             matter
             ,
             or
             from
             any
             express
             command
             .
             For
             you
             in
             terms
             assert
             a
             necessity
             of
             believing
             distinct
             from
             the
             matter
             ,
             and
             absolute
             command
             ,
             and
             hath
             the
             
               Churches
               Definition
            
             for
             its
             
               formal
               object
            
             ,
             which
             makes
             the
             necessity
             of
             our
             Faith
             continually
             to
             depend
             upon
             the
             Churches
             Definition
             ;
             but
             this
             strange
             kind
             of
             
               Ambulatory
               Faith
            
             ,
             I
             shall
             now
             shew
             to
             be
             repugnant
             ,
             to
             the
             design
             of
             Christ
             and
             his
             Apostles
             ,
             in
             making
             known
             Christian
             Religion
             ,
             and
             to
             all
             evidence
             of
             Reason
             ,
             and
             directly
             contrary
             to
             the
             plain
             and
             uncontradicted
             sense
             of
             the
             
               Primitive
               and
               Catholick
               Church
            
             .
          
           
             1.
             
             It
             is
             contrary
             to
             the
             
               design
               of
               Christ
               and
               his
               Apostles
               ,
            
             in
             making
             known
             the
             Christian
             Religion
             to
             the
             world
             .
             For
             ,
             if
             the
             design
             of
             Christ
             was
             to
             declare
             whatever
             was
             necessary
             to
             the
             Salvation
             of
             mankind
             ,
             if
             the
             Apostles
             were
             sent
             abroad
             for
             this
             very
             end
             ,
             then
             either
             they
             were
             very
             unfaithful
             in
             discharge
             of
             their
             trust
             ,
             or
             else
             they
             taught
             
               all
               things
               necessary
            
             for
             their
             Salvation
             ;
             and
             ,
             if
             they
             did
             so
             ,
             how
             can
             any
             thing
             become
             necessary
             ,
             which
             they
             did
             never
             teach
             ?
             Was
             it
             not
             the
             great
             Promise
             concerning
             the
             Messias
             ,
             that
             at
             his
             coming
             ,
             
               the
               Earth
               should
               be
               full
               of
               the
               Knowledge
               of
               the
               Lord
               ,
               as
               the
               Waters
               cover
               the
               Sea
            
             ;
             that
             then
             
               they
               shall
               all
               be
               taught
               of
               God
               ?
            
             Was
             not
             this
             the
             just
             expectation
             of
             the
             people
             concerning
             him
             ,
             
             
               That
               when
               he
               came
               he
               would
               tell
               them
               all
               things
               ?
            
             Doth
             not
             he
             tell
             his
             Disciples
             ,
             
               That
               all
               things
               I
               have
               heard
               of
               my
               Father
               ,
               I
               have
               made
               known
               unto
               you
               ?
            
             And
             ,
             for
             all
             this
             ,
             is
             there
             something
             still
             remaining
             necessary
             to
             Salvation
             ,
             which
             
             neither
             he
             ,
             nor
             his
             Disciples
             ,
             did
             ever
             make
             known
             to
             the
             world
             ?
             Doth
             not
             he
             
               promise
               Life
               and
               Salvation
               to
               all
               such
               as
               believe
               and
               obey
               his
               Doctrine
               ?
            
             And
             can
             any
             thing
             be
             necessary
             for
             eternal
             life
             ,
             which
             he
             never
             declared
             ?
             or
             did
             he
             only
             promise
             it
             to
             the
             men
             of
             that
             Age
             and
             Generation
             ,
             and
             leave
             others
             to
             the
             mercy
             of
             the
             
               Churches
               Definitions
            
             ?
             If
             this
             be
             so
             ,
             we
             have
             sad
             cause
             to
             lament
             our
             condition
             ,
             upon
             whom
             these
             
               heavy
               loyns
            
             of
             the
             Church
             are
             fallen
             :
             how
             happy
             had
             we
             been
             ,
             if
             we
             had
             lived
             in
             Christs
             ,
             or
             the
             
               Apostles
               times
            
             ;
             for
             then
             we
             might
             have
             been
             saved
             ,
             though
             we
             had
             never
             believed
             the
             
               Pope's
               Supremacy
            
             ,
             or
             Transubstantiation
             ,
             or
             
               Invocation
               of
               Saints
            
             ,
             or
             
               Worshipping
               Images
            
             ;
             but
             now
             the
             case
             is
             altered
             ;
             these
             Milstones
             are
             now
             hung
             about
             our
             necks
             ,
             and
             how
             we
             shall
             swim
             to
             Heaven
             with
             them
             ,
             who
             knows
             ?
             How
             strangely
             mistaken
             was
             our
             Saviour
             ,
             when
             he
             said
             ,
             
               Blessed
               are
               they
               that
               have
               not
               seen
               ,
               and
               yet
               have
               believed
            
             ;
             For
             ,
             much
             more
             blessed
             certainly
             were
             they
             ,
             who
             did
             see
             him
             ,
             and
             believe
             in
             him
             ;
             for
             then
             he
             would
             undertake
             for
             their
             Salvation
             ;
             but
             now
             ,
             it
             seems
             ,
             we
             are
             out
             of
             his
             reach
             ,
             and
             turned
             over
             to
             the
             
               Merciless
               Infallibility
            
             of
             the
             
               present
               Church
            
             .
             When
             Christ
             told
             his
             Disciples
             ,
             
               His
               yoke
               was
               easie
               ,
               and
               burden
               light
            
             ;
             he
             little
             thought
             ,
             what
             Power
             he
             had
             left
             in
             the
             Church
             to
             lay
             on
             so
             much
             load
             ,
             as
             might
             cripple
             mens
             belief
             ;
             were
             it
             not
             for
             a
             good
             reserve
             in
             a
             corner
             ,
             call'd
             
               Implicit
               Faith.
            
             When
             he
             sent
             the
             
               Apostles
               to
               teach
               all
               that
               he
               commanded
               them
               ,
            
             he
             must
             be
             understood
             so
             ,
             that
             the
             Church
             hath
             power
             to
             teach
             more
             if
             she
             pleases
             ;
             and
             though
             the
             Apostles
             ,
             poor
             men
             ,
             were
             bound
             up
             by
             this
             commission
             ,
             and
             S.
             Peter
             himself
             too
             ,
             yet
             his
             
               Infallible
               Successors
            
             have
             a
             
               Paramount
               Priviledge
            
             beyond
             them
             all
             .
             Though
             the
             Spirit
             was
             promised
             to
             the
             Apostles
             ,
             
               to
               lead
               them
               into
               all
               Truth
               ,
            
             yet
             there
             must
             be
             no
             incongruity
             ,
             in
             saying
             ,
             They
             understood
             not
             some
             necessary
             Truths
             (
             for
             how
             should
             they
             ,
             when
             never
             revealed
             )
             as
             
               Transubstantiation
               ,
               Supremacy
               ,
               &c.
            
             
             Because
             ,
             though
             they
             never
             dreamt
             of
             such
             things
             ,
             yet
             the
             
               Infallible
               Church
            
             hath
             done
             it
             since
             for
             them
             ;
             and
             ,
             to
             say
             truth
             ,
             though
             the
             Apostles
             names
             were
             put
             into
             the
             promise
             ,
             yet
             they
             were
             but
             Feoffees
             in
             trust
             for
             the
             Church
             ,
             and
             the
             benefit
             comes
             to
             the
             Church
             by
             them
             .
             For
             they
             were
             only
             Tutors
             to
             the
             Church
             in
             its
             minority
             ,
             teaching
             it
             some
             
               poor
               Rudiments
               of
               Christ
               and
               Heaven
               ,
            
             of
             
               Faith
               and
               Obedience
               ,
               &c.
            
             
             But
             the
             great
             and
             
               Divine
               Mysteries
            
             of
             the
             
               seven
               Sacraments
               ,
               Indulgences
               ,
               Worship
               of
               Images
               ,
               Sacrifice
               of
               the
               Mass
               ,
               &c.
            
             were
             not
             fit
             to
             be
             made
             known
             till
             the
             Church
             were
             
               at
               age
            
             her self
             ,
             and
             knew
             how
             to
             declare
             her
             own
             mind
             .
             When
             S.
             Paul
             speaks
             so
             much
             of
             the
             
               great
               Mysteries
               hidden
               from
               Ages
               and
               Generations
               ,
               but
               now
               made
               known
               ,
            
             it
             must
             be
             understood
             with
             a
             reference
             to
             those
             
               silly
               people
            
             who
             lived
             in
             
               that
               Age
            
             ;
             but
             there
             were
             
               greater
               Mysteries
            
             than
             these
             ,
             which
             neither
             Christ
             ,
             nor
             any
             
               of
               his
               Apostles
            
             were
             ever
             acquainted
             with
             ,
             as
             Purgatory
             ,
             and
             those
             before
             mentioned
             ;
             for
             these
             were
             reserved
             as
             the
             
               Churches
               Portion
            
             ,
             when
             her
             Infallibility-ship
             should
             come
             
               to
               Age.
            
             S.
             Paul
             ,
             honest
             man
             ,
             spake
             as
             he
             thought
             ,
             when
             he
             told
             not
             the
             common
             people
             ,
             but
             the
             Bishops
             of
             the
             
               Church
               ,
               That
               he
               had
               not
               shunned
               to
               declare
               unto
               them
               all
               the
               Counsel
               of
               God
            
             ;
             
             but
             if
             he
             had
             lived
             to
             our
             Age
             ,
             he
             would
             have
             heard
             of
             this
             mistake
             with
             both
             ears
             ;
             and
             if
             he
             had
             not
             sworn
             the
             contrary
             ,
             he
             must
             have
             been
             contented
             to
             have
             been
             call'd
             Schismatick
             and
             Heretick
             a
             thousand
             times
             over
             .
             These
             are
             all
             the
             just
             and
             rare
             consequences
             of
             your
             
               Churches
               blessed
               Infallibility
               ,
               and
               Power
               of
               Defining
               things
               necessary
               ,
               which
               were
               not
               so
               in
               Christ
               ,
               or
               his
               Apostles
               times
               .
            
             But
             ,
             the
             greatest
             knack
             of
             all
             is
             yet
             behind
             ;
             for
             men
             are
             bound
             to
             believe
             all
             the
             Doctrines
             of
             your
             Church
             to
             be
             Apostolical
             ,
             and
             yet
             that
             your
             Church
             
             hath
             power
             to
             make
             things
             necessary
             to
             be
             believed
             ,
             which
             were
             not
             so
             in
             the
             
               Apostolical
               times
            
             .
             Yes
             ,
             say
             you
             ,
             
               They
               were
               Doctrines
               then
               ,
               but
               not
               so
               necessary
               as
               now
               ,
               because
               they
               had
               not
               the
               Churches
               Definition
               .
            
             It
             seems
             ,
             at
             last
             ,
             the
             Apostles
             knew
             them
             ,
             but
             did
             not
             understand
             the
             worth
             of
             them
             ;
             else
             ,
             no
             doubt
             ,
             they
             were
             such
             charitable
             souls
             ,
             they
             would
             have
             declared
             them
             to
             the
             world
             .
             
               Blessed
               S.
               Paul
            
             ,
             who
             was
             continually
             employed
             in
             teaching
             and
             instructing
             men
             in
             the
             way
             to
             Salvation
             ,
             could
             he
             have
             held
             back
             any
             thing
             that
             had
             tended
             to
             it
             ,
             when
             he
             sayes
             ,
             
               He
               kept
               back
               nothing
               that
               was
               profitable
               to
               them
               ,
               but
               shewed
               them
               ,
               and
               taught
               them
               publickly
               ,
            
             
             
               and
               from
               house
               to
               house
               ,
               testifying
               to
               the
               Jews
               ,
               and
               also
               to
               the
               Greeks
               ,
               Repentance
               towards
               God
               ,
               and
               Faith
               in
               our
               Lord
               Jesus
               Christ
               :
            
             What
             ,
             not
             one
             word
             of
             the
             necessary
             Points
             all
             this
             while
             ?
             nothing
             of
             the
             Church
             of
             Rome
             ,
             nor
             
               Christ's
               Vicar
               on
               Earth
            
             ,
             and
             
               his
               Infallibility
            
             ?
             How
             slily
             and
             cunningly
             did
             S.
             Paul
             ,
             and
             the
             rest
             of
             the
             Apostles
             carrie
             it
             ,
             if
             they
             had
             believed
             these
             things
             ;
             never
             let
             one
             word
             drop
             from
             their
             mouths
             or
             pens
             concerning
             them
             ?
             and
             instead
             of
             that
             ,
             speak
             so
             ,
             and
             write
             so
             ,
             that
             one
             that
             believes
             them
             honest
             ,
             would
             swear
             they
             never
             heard
             of
             them
             .
             In
             what
             another
             kind
             of
             strain
             would
             S.
             Paul
             have
             writ
             to
             the
             Church
             of
             Rome
             ,
             if
             he
             had
             had
             but
             any
             inckling
             of
             the
             Chair
             of
             Infallibility
             ,
             being
             placed
             there
             ?
             How
             soon
             would
             he
             have
             blotted
             out
             the
             whole
             14.
             
             Chapter
             of
             his
             Epistle
             to
             the
             Corinthians
             ,
             if
             he
             had
             known
             his
             Holiness
             his
             pleasure
             about
             
               serving
               God
               in
               an
               unknown
               tongue
               ?
            
             How
             well
             might
             he
             have
             spared
             saying
             ,
             
               That
               a
               Bishop
               should
               be
               the
               Husband
               of
               one
               Wife
               ,
            
             if
             he
             had
             known
             
               de
               jure
               divino
            
             he
             must
             have
             none
             at
             all
             ?
             At
             what
             another
             rate
             would
             he
             have
             discoursed
             of
             the
             Eucharist
             ,
             had
             he
             believed
             
               Transubstantiation
               ,
               Sacrifice
               of
               the
               Mass
               ,
               Communion
               under
               one
               kind
               ?
            
             What
             course
             would
             he
             have
             taken
             with
             the
             
               Schismatical
               Corinthians
            
             ,
             that
             were
             divided
             like
             other
             Churches
             ,
             if
             he
             had
             known
             the
             
               Infallible
               Judge
               of
               Controversie
            
             ?
             If
             he
             had
             but
             understood
             the
             danger
             of
             
               reading
               Scriptures
            
             ,
             he
             might
             have
             spared
             his
             exhortations
             to
             the
             people
             
               of
               the
               Word
               of
               God
               dwelling
               richly
               in
               them
               ,
            
             and
             filled
             his
             Epistles
             with
             
               Pater
               Nosters
            
             ,
             and
             
               Ave
               Mary's
            
             ,
             or
             given
             good
             directions
             about
             them
             .
             But
             he
             must
             be
             pardoned
             ,
             he
             was
             ignorant
             of
             these
             things
             ,
             as
             well
             as
             we
             :
             only
             S.
             Paul
             never
             heard
             of
             them
             ,
             and
             we
             do
             not
             believe
             them
             ;
             because
             neither
             he
             ,
             nor
             his
             Brethren
             ever
             revealed
             them
             to
             us
             ,
             though
             they
             were
             the
             
               Stewards
               of
               the
               Mysteries
               of
               God
            
             ;
             and
             they
             tell
             us
             themselves
             ,
             That
             
               it
               is
               requisite
               such
               should
               be
               faithful
               ,
            
             which
             we
             cannot
             understand
             how
             they
             could
             be
             ,
             if
             they
             knew
             these
             deep
             Mysteries
             ,
             but
             never
             discovered
             them
             that
             we
             can
             learn.
             But
             ,
             if
             they
             knew
             them
             not
             ,
             I
             pray
             from
             whence
             is
             it
             your
             Church
             learns
             them
             ?
             
               By
               immediate
               inspiration
               ?
               no
            
             ,
             as
             bold
             as
             you
             are
             ,
             you
             dare
             not
             challenge
             that
             :
             but
             whence
             then
             come
             you
             to
             know
             them
             to
             be
             necessary
             ?
             
               infallibly
               forsooth
            
             :
             But
             whence
             comes
             this
             Infallibility
             ?
             must
             there
             not
             be
             a
             
               peculiar
               Revelation
            
             ,
             to
             discover
             that
             to
             be
             necessary
             ,
             which
             was
             never
             discovered
             to
             be
             so
             before
             ?
             But
             if
             discovered
             before
             ,
             and
             declared
             before
             ,
             the
             things
             were
             as
             necessary
             before
             your
             
               Churches
               Definition
            
             ,
             as
             after
             ;
             and
             therefore
             your
             
               Churches
               Definition
            
             adds
             nothing
             of
             necessity
             to
             them
             .
             If
             
               neither
               discovered
            
             ,
             nor
             declared
             ,
             you
             must
             have
             particular
             Revelation
             for
             them
             ,
             and
             then
             
               work
               miracles
            
             ,
             and
             we
             will
             believe
             you
             ,
             but
             not
             otherwise
             ;
             but
             ,
             before
             you
             do
             it
             ,
             consider
             what
             S.
             Paul
             hath
             said
             concerning
             
               an
               Angel
               from
               Heaven
               preaching
               another
               Gospel
               ,
               let
               him
               be
               accursed
            
             ;
             and
             what
             can
             be
             more
             
               preaching
               another
               Gospel
            
             ,
             than
             making
             other
             things
             
               necessary
               to
               Salvation
            
             ,
             than
             Christ
             or
             his
             Apostles
             did
             ;
             and
             think
             then
             what
             your
             Church
             hath
             deserved
             
             for
             all
             her
             Definitions
             concerning
             
               Articles
               of
               Faith
            
             ,
             or
             things
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             .
             But
             yet
             further
             you
             say
             ,
             
               That
               these
               things
               were
               declared
               by
               the
               Apostles
               ,
               but
               they
               need
               a
               further
               Declaration
               now
               :
            
             And
             why
             so
             ?
             shew
             us
             the
             
               Apostle's
               Declaration
            
             ,
             and
             it
             sufficeth
             us
             ;
             we
             shall
             not
             believe
             them
             one
             jot
             the
             more
             for
             your
             additional
             Definition
             .
             And
             it
             is
             surely
             a
             sign
             ,
             you
             did
             not
             think
             the
             
               Apostles
               Declaration
            
             sufficient
             ,
             or
             else
             you
             would
             never
             pretend
             to
             new
             ones
             .
             Perhaps
             you
             will
             tell
             us
             ,
             
               It
               was
               to
               their
               Age
               ,
               but
               not
               to
               ours
            
             ?
             why
             not
             ,
             as
             well
             as
             the
             other
             necessary
             Articles
             of
             Faith
             contained
             in
             Scripture
             ?
             I
             know
             your
             Answer
             is
             ,
             
               We
               can
               know
               no
               necessary
               Article
               of
               Faith
               at
               all
               ;
               but
               from
               your
               Church
               .
            
             So
             then
             ,
             we
             have
             brought
             all
             into
             a
             narrow
             compass
             ,
             and
             instead
             of
             new
             Definitions
             of
             the
             Church
             concerning
             necessary
             things
             ,
             we
             can
             know
             nothing
             at
             all
             to
             be
             
               necessary
               to
               be
               believed
            
             ,
             but
             from
             your
             Church
             .
             This
             is
             high
             ,
             but
             the
             higher
             it
             is
             ,
             the
             
               better
               Foundation
            
             it
             had
             need
             stand
             on
             ,
             which
             we
             shall
             throughly
             search
             into
             ;
             in
             the
             Controversie
             of
             the
             resolution
             of
             Faith
             :
             to
             which
             we
             referr
             it
             ,
             and
             return
             .
             If
             there
             were
             once
             a
             Declaration
             ,
             but
             still
             there
             needs
             another
             ,
             What
             is
             become
             of
             that
             Declaration
             ?
             was
             it
             lost
             in
             its
             passage
             down
             to
             us
             ?
             how
             then
             was
             that
             present
             
               Church
               infallible
            
             ,
             which
             
               lost
               a
               Declaration
            
             in
             matter
             of
             Faith
             ?
             was
             it
             necessary
             to
             be
             believed
             in
             the
             intermediate
             Age
             or
             no
             ?
             if
             it
             was
             ,
             then
             it
             was
             not
             lost
             ,
             and
             then
             what
             need
             a
             new
             Declaration
             ?
             if
             not
             ,
             then
             a
             thing
             once
             necessary
             to
             Salvation
             ,
             may
             be
             
               not
               necessary
            
             to
             Salvation
             ,
             and
             become
             
               necessary
               to
               Salvation
            
             again
             .
             But
             still
             we
             have
             cause
             to
             envy
             their
             happiness
             ,
             who
             lived
             in
             the
             Age
             when
             they
             might
             be
             saved
             without
             believing
             these
             things
             :
             for
             the
             case
             goes
             hard
             with
             us
             ,
             for
             you
             tell
             us
             ,
             Unless
             we
             believe
             them
             necessary
             ,
             we
             cannot
             be
             saved
             ;
             and
             our
             consciences
             tell
             us
             ,
             that
             if
             we
             did
             profess
             to
             believe
             them
             necessary
             ,
             when
             we
             do
             not
             ,
             and
             cannot
             ,
             we
             cannot
             be
             saved
             .
             What
             a
             case
             then
             were
             we
             in
             ,
             if
             the
             Pope
             were
             
               Christ's
               Vicar
            
             in
             Heaven
             ,
             as
             he
             pretends
             to
             
               be
               on
               Earth
            
             ;
             but
             it
             is
             our
             comfort
             ,
             he
             is
             neither
             so
             ,
             nor
             so
             .
             Thus
             we
             see
             what
             repugnancy
             there
             is
             both
             to
             Scirpture
             and
             Reason
             in
             this
             strange
             Doctrine
             of
             your
             
               Churches
               Definitions
               ,
               making
               things
               necessary
               to
               Salvation
               ,
               which
               were
               not
               so
               before
               .
            
          
           
             
             I
             should
             now
             proceed
             to
             shew
             how
             repugnant
             this
             Doctrine
             is
             to
             the
             unanimous
             consent
             of
             Antiquity
             ;
             but
             I
             find
             my self
             prevented
             in
             that
             ,
             by
             the
             late
             Writings
             of
             one
             of
             your
             own
             Communion
             ;
             and
             if
             you
             will
             believe
             him
             in
             his
             
               Epistle
               Dedicatory
            
             (
             which
             I
             much
             question
             )
             
               the
               present
               Popes
               most
               humble
               Servant
               ,
            
             our
             Countryman
             Mr.
             
               Thomas
               White
            
             .
             Whose
             whole
             Book
             ,
             call'd
             his
             
               Tabulae
               Suffragiales
            
             ,
             is
             purposely
             designed
             against
             this
             fond
             and
             absurd
             Opinion
             ;
             nay
             ,
             he
             goes
             so
             high
             ,
             as
             to
             assert
             the
             Opinion
             of
             the
             
               Pope's
               Personal
               Infallibility
            
             ,
             
             not
             only
             to
             be
             Heretical
             ,
             but
             Archi-heretical
             ;
             and
             
               that
               the
               propagating
               of
               this
               Doctrine
               is
               in
               its
               kind
               a
               most
               grievous
               sin
               .
            
             It
             cannot
             but
             much
             rejoyce
             us
             to
             see
             ,
             that
             men
             of
             wit
             and
             parts
             begin
             to
             discover
             the
             intolerable
             arrogance
             of
             such
             pretences
             ,
             and
             that
             such
             men
             as
             D.
             Holden
             ,
             and
             Mr.
             White
             ,
             are
             in
             many
             things
             come
             so
             near
             the
             
               Protestant
               Principles
            
             ;
             and
             that
             since
             they
             quit
             the
             Plea
             of
             Infallibility
             ,
             and
             relye
             on
             
               Vniversal
               Tradition
            
             ,
             we
             are
             in
             hopes
             that
             the
             same
             reason
             and
             ingenuity
             which
             carried
             these
             persons
             thus
             far
             ,
             will
             carry
             others
             ,
             who
             go
             on
             the
             same
             principles
             ,
             so
             much
             farther
             ,
             as
             to
             see
             ,
             how
             impossible
             it
             is
             to
             make
             good
             the
             points
             in
             Controversie
             between
             us
             ,
             upon
             the
             
               Principle
               of
               Vniversal
               Tradition
            
             .
             Which
             the
             Bigots
             of
             your
             Church
             are
             sufficiently
             sensible
             of
             ,
             and
             therefore
             ,
             like
             the
             Man
             at
             Athens
             ,
             when
             
               your
               Hands
            
             are
             
               cut
               off
            
             ,
             you
             are
             resolved
             to
             hold
             this
             Infallibility
             with
             
               your
               Teeth
            
             :
             and
             so
             that
             
             Gentleman
             finds
             by
             the
             proceedings
             of
             the
             Court
             of
             Rome
             against
             him
             for
             that
             and
             his
             other
             pieces
             .
             But
             ,
             this
             should
             not
             have
             been
             taken
             notice
             of
             ,
             lest
             we
             should
             seem
             to
             see
             (
             as
             who
             doth
             not
             ,
             that
             is
             not
             stark
             blind
             ?
             )
             what
             growing
             Divisions
             and
             Animosities
             there
             are
             among
             your selves
             both
             at
             home
             and
             in
             foreign
             parts
             ;
             and
             yet
             all
             this
             while
             the
             poor
             silly
             people
             must
             be
             told
             ,
             that
             there
             is
             nothing
             but
             Division
             out
             of
             your
             Church
             ,
             and
             nothing
             but
             Harmony
             and
             Musick
             in
             it
             ,
             but
             such
             as
             is
             made
             of
             Discords
             .
             And
             that
             about
             this
             present
             Controversie
             ;
             for
             the
             forenamed
             Gentleman
             in
             his
             Epistle
             to
             the
             
               present
               Pope
            
             ,
             tells
             him
             plainly
             ,
             
               That
               it
               is
               found
               true
               by
               frequent
               Experience
               ,
               That
               there
               is
               no
               defending
               the
               Catholick
               Faith
               against
               the
               subtilties
               of
               his
               Heretical
               Countrymen
               ,
            
             
             
               without
               the
               principles
               of
               that
               Book
               ,
               which
               was
               condemned
               at
            
             Rome
             .
             And
             what
             those
             principles
             are
             ,
             we
             may
             easily
             see
             by
             this
             Book
             ,
             which
             is
             writ
             in
             defence
             of
             the
             former
             .
             Wherein
             he
             largely
             proves
             ,
             that
             the
             Church
             hath
             no
             power
             to
             make
             
               New
               Articles
               of
               Faith
            
             ,
             which
             he
             proves
             both
             from
             
               Scripture
               ,
               Reason
            
             and
             Authority
             ;
             this
             last
             ,
             is
             that
             I
             shall
             referr
             the
             Reader
             to
             him
             for
             :
             for
             in
             his
             second
             Table
             ,
             as
             he
             calls
             it
             ,
             he
             proves
             from
             the
             testimonies
             of
             
               Origen
               ,
               Basil
               ,
               Chrysostom
               ,
               Cyril
               ,
               Irenaeus
               ,
               Tertullian
               ,
            
             
             
               Pope
               Stephen
               ,
               Hierom
               ,
               Theophylact
               ,
               Augustine
               ,
               Vincentius
               Lerinensis
               ,
            
             and
             several
             others
             ;
             nay
             ,
             the
             testimonies
             ,
             he
             sayes
             ,
             to
             this
             purpose
             ,
             are
             so
             many
             ,
             that
             whole
             Libraries
             must
             be
             transcribed
             to
             produce
             them
             all
             .
             And
             afterwards
             more
             largely
             proves
             ,
             That
             the
             Faith
             of
             the
             Church
             lyes
             in
             a
             continued
             succession
             from
             the
             Apostles
             ,
             both
             from
             Scripture
             and
             Reason
             ,
             and
             abundance
             of
             Church-Authorities
             in
             his
             4
             ,
             5
             ,
             and
             6.
             
             Tables
             :
             and
             ,
             through
             the
             rest
             of
             his
             Book
             ,
             disproves
             the
             
               Infallibility
               of
               Councils
               and
               Pope
            
             .
             And
             ,
             can
             you
             think
             all
             this
             is
             answered
             by
             an
             
               Index
               Expurgatorius
            
             ,
             or
             by
             publishing
             a
             
               false-Latin
               Order
            
             of
             the
             inquisition
             at
             Rome
             ,
             whereby
             his
             Books
             are
             prohibited
             ,
             and
             his
             Opinions
             condemned
             as
             heretical
             ,
             erronious
             in
             Faith
             ,
             rash
             ,
             scandalous
             ,
             seditious
             ,
             and
             what
             not
             ?
             It
             seems
             then
             ,
             it
             is
             grown
             at
             last
             
               de
               fide
            
             ,
             that
             the
             
               Pope
               is
               infallible
            
             ,
             and
             never
             more
             like
             to
             do
             so
             ,
             than
             in
             this
             age
             ;
             
             for
             the
             same
             person
             gives
             us
             this
             character
             of
             it
             in
             his
             Purgation
             of
             himself
             ,
             to
             the
             Cardinals
             of
             the
             Inquisition
             ,
             saying
             ,
             
               That
               their
               Eminencies
               ,
               by
               the
               unhappiness
               of
               the
               present
               Age
               ,
               in
               which
               Knowledge
               is
               banished
               out
               of
               the
               Schools
               ,
            
             
             
               and
               the
               Doctrines
               of
               Faith
               and
               Theological
               Truths
               are
               judged
               by
               most
               voices
               ;
               fell
               ,
               it
               seems
               ,
               upon
               some
               ignorant
               and
               arrogant
               Consultors
               ;
               who
               ,
               hand
               over
               head
               ,
               condemn
               those
               Propositions
               ,
               which
               ,
               upon
               their
               oaths
               ,
               they
               could
               not
               tell
               whether
               they
               were
               true
               or
               false
               .
            
             If
             these
             be
             your
             proceedings
             at
             Rome
             ,
             happy
             we
             that
             have
             nothing
             to
             do
             with
             such
             
               Infallible
               Ignorance
            
             :
             This
             is
             the
             Age
             your
             Religion
             were
             like
             to
             thrive
             in
             ,
             if
             Ignorance
             were
             as
             predominant
             elsewhere
             ,
             as
             it
             seems
             it
             is
             at
             Rome
             .
             But
             I
             leave
             this
             ,
             and
             return
             .
          
           
             3.
             
             The
             last
             thing
             is
             ,
             
             
               Whether
               the
               Church
               hath
               Power
               by
               any
               Proposition
               or
               Definition
               ,
               to
               make
               any
               thing
               become
               necessary
               to
               Salvation
               ,
               and
               to
               be
               believed
               as
               such
               which
               was
               not
               so
               before
               ?
            
             But
             this
             is
             already
             answered
             by
             the
             foregoing
             Discourse
             ;
             for
             if
             the
             necessity
             of
             the
             things
             to
             be
             believed
             ,
             must
             be
             supposed
             antecedently
             to
             the
             
               Churches
               Being
            
             ,
             if
             that
             which
             was
             not
             before
             necessary
             ,
             cannot
             by
             any
             act
             whatsoever
             afterwards
             become
             necessary
             ,
             then
             it
             unavoidably
             follows
             ,
             That
             the
             Church
             neither
             hath
             ,
             nor
             
             can
             have
             any
             such
             power
             .
             Other
             things
             which
             relate
             to
             this
             ,
             we
             shall
             have
             occasion
             to
             discuss
             in
             following
             your
             steps
             :
             which
             ,
             having
             thus
             far
             cleared
             this
             important
             Controversie
             ,
             I
             betake
             my self
             to
             .
          
           
             And
             we
             are
             highly
             obliged
             to
             you
             ,
             for
             the
             rare
             Divertisements
             you
             give
             us
             in
             your
             excellent
             way
             of
             managing
             Controversies
             .
             Had
             my
             
               Lord
               of
               Canterbury
            
             been
             living
             ,
             What
             an
             excellent
             entertainment
             would
             your
             Confutation
             of
             his
             Book
             have
             afforded
             him
             ?
             But
             ,
             since
             so
             pleasant
             a
             Province
             is
             fallen
             to
             my
             share
             ,
             I
             must
             learn
             to
             command
             my self
             in
             the
             management
             of
             it
             ,
             and
             therefore
             ,
             where
             you
             present
             us
             with
             any
             thing
             which
             deserves
             a
             serious
             Answer
             ,
             for
             truth
             and
             the
             causes
             sake
             ,
             you
             shall
             be
             sure
             to
             have
             it
             .
             In
             the
             first
             place
             ,
             you
             charge
             his
             Lordship
             with
             a
             Fallacy
             ,
             and
             that
             is
             ,
             because
             ,
             when
             he
             was
             to
             speak
             of
             Fundamentals
             ,
             he
             did
             not
             speak
             of
             that
             which
             was
             not
             Fundamental
             .
             
             But
             ,
             say
             you
             ,
             
               He
               turns
               the
               difficulty
               ,
               which
               only
               proceeded
               upon
               a
               Fundamentality
               or
               Necessity
               ,
               derived
               from
               the
               formal
               Object
               ,
               that
               is
               ,
               from
               the
               Divine
               Authority
               revealing
               that
               Point
               ,
               to
               the
               Material
               Object
               ,
               that
               is
               ,
               to
               the
               importance
               of
               the
               Matter
               contained
               in
               the
               Point
               revealed
               ;
               which
               is
               a
               plain
               Fallacy
               ,
               in
               passing
               à
               sensu
               formali
               ad
               materialem
               .
            
             Men
             seldom
             suspect
             those
             faults
             in
             others
             ,
             which
             they
             find
             not
             strong
             inclinations
             to
             in
             themselves
             ;
             had
             you
             not
             been
             conscious
             of
             a
             notorious
             Fallacy
             in
             this
             distinction
             of
             
               Formal
               and
               Material
               Object
            
             ,
             as
             here
             applyed
             by
             you
             ;
             you
             would
             never
             have
             suspected
             any
             such
             Sophistry
             in
             his
             Lordship's
             Discourse
             .
             I
             pray
             consider
             what
             kind
             of
             Fundamentals
             those
             are
             ,
             which
             the
             Question
             proceeds
             on
             ,
             viz.
             such
             as
             are
             necessary
             to
             be
             owned
             as
             such
             by
             
               all
               Churches
            
             ,
             in
             order
             to
             their
             being
             
               true
               Churches
            
             ,
             as
             is
             plain
             by
             the
             rise
             of
             this
             Controversie
             ;
             for
             Mr.
             Fisher
             was
             proving
             the
             
               Greek
               Church
               to
               be
               no
               true
               Church
               ,
            
             and
             ,
             in
             order
             to
             that
             ,
             proves
             ,
             that
             
               she
               erred
               Fundamentally
            
             ,
             for
             which
             he
             makes
             Vse
             of
             this
             Medium
             ;
             That
             ,
             
               whatever
               is
               defined
               by
               the
               Church
               is
               Fundamental
               .
            
             So
             that
             the
             whole
             Process
             of
             the
             Dispute
             lyes
             thus
             .
             TWhat
             ever
             Church
             is
             guilty
             of
             a
             
               Fundamental
               Errour
            
             ,
             ceaseth
             to
             be
             a
             
               true
               Church
            
             ;
             but
             the
             
               Greek
               Church
            
             is
             guilty
             of
             a
             Fundamental
             Errour
             ;
             ergo
             .
             The
             Minor
             being
             denyed
             ,
             he
             thus
             proves
             it
             :
             
               If
               whatever
               is
               defined
               by
               the
               Church
               be
               Fundamental
               ,
               then
               the
               Greek
               Church
               is
               guilty
               of
               a
               Fundamental
               errour
               ,
               because
               she
               denyes
               something
               defined
               by
               the
               Church
               ;
               but
               whatever
               is
               defined
               by
               the
               Church
               is
               Fundamental
            
             ;
             which
             is
             the
             thing
             his
             Lordship
             denyes
             ,
             and
             his
             adversary
             is
             bound
             to
             prove
             .
             So
             that
             any
             one
             who
             was
             not
             resolved
             to
             wink
             as
             hard
             as
             you
             do
             ,
             might
             easily
             see
             ,
             the
             state
             of
             the
             Controversie
             doth
             not
             concern
             what
             things
             are
             Fundamental
             ,
             supposing
             men
             know
             them
             to
             be
             
               sufficiently
               propounded
            
             ;
             but
             what
             things
             are
             so
             necessary
             to
             be
             owned
             for
             Fundamentals
             ,
             that
             upon
             the
             denying
             them
             ,
             a
             Church
             ceaseth
             to
             be
             a
             
               true
               Church
            
             .
             Yet
             this
             mistake
             as
             gross
             and
             palpable
             ,
             as
             it
             is
             ,
             runs
             through
             your
             whole
             Discourse
             of
             Fundamentals
             ,
             which
             ,
             without
             it
             cannot
             hold
             together
             .
             If
             you
             will
             therefore
             prove
             ,
             that
             ,
             besides
             such
             things
             whose
             necessity
             ariseth
             from
             the
             matter
             ,
             there
             are
             other
             from
             the
             Formal
             Object
             ,
             which
             all
             Churches
             are
             equally
             bound
             to
             believe
             ,
             in
             order
             to
             their
             being
             
               true
               Churches
            
             ,
             you
             do
             something
             ;
             but
             not
             before
             .
          
           
             But
             we
             must
             still
             attend
             your
             Motions
             ,
             especially
             when
             they
             tend
             towards
             proofs
             ,
             as
             yours
             do
             now
             .
             For
             ,
             say
             you
             ,
             
               Now
               I
               shew
               (
               the
               difficulty
               being
               understood
               ,
               as
               it
               ought
               to
               be
               of
               the
               Formal
               Object
               ,
               whereby
               Points
               of
               Faith
               are
               manifested
               to
               Christians
               )
               that
               all
               Points
               defined
               by
               the
               Church
               as
               matter
               of
               Faith
               ,
               are
               Fundamental
               ;
               that
               is
               ,
               necessary
               to
               Salvation
               to
               be
               believed
               by
               all
               those
               to
               whom
               they
               are
               sufficiently
               propounded
               to
               be
               so
               
               defined
               by
               this
               Argument
               .
               Whosoever
               refuseth
               to
               believe
               any
               thing
               sufficiently
               propounded
               to
               him
               for
               a
               truth
               revealed
               from
               God
               ,
               commits
               a
               sin
               damnable
               and
               destructive
               of
               Salvation
               :
               But
               ,
               whosoever
               refuses
               to
               believe
               any
               Point
               sufficiently
               propounded
               to
               him
               for
               defined
               by
               the
               Church
               as
               matter
               of
               Faith
               ,
               refuses
               to
               believe
               a
               thing
               sufficiently
               propounded
               to
               him
               for
               a
               truth
               revealed
               from
               God.
            
             Ergo
             ,
             
               Whosoever
               refuses
               to
               believe
               any
               Point
               sufficiently
               propounded
               to
               him
               for
               defined
               by
               the
               Church
               as
               matter
               of
               Faith
               ,
               commits
               a
               sin
               damnable
               and
               destructive
               of
               Salvation
               .
            
             Before
             you
             proceed
             to
             the
             proof
             of
             your
             Minor
             ,
             several
             things
             must
             here
             be
             considered
             ,
             that
             we
             may
             better
             understand
             your
             meaning
             ,
             and
             know
             what
             it
             is
             you
             intend
             to
             prove
             .
             Especially
             what
             you
             intend
             by
             
               sufficient
               Proposition
            
             .
             Do
             you
             mean
             such
             a
             Proposition
             as
             carries
             evidence
             along
             with
             it
             ,
             or
             not
             ?
             in
             which
             case
             the
             very
             understanding
             the
             terms
             ,
             is
             
               sufficient
               Proposition
            
             ,
             as
             that
             ,
             
               two
               and
               two
               make
               four
            
             ;
             but
             ,
             I
             suppose
             ,
             you
             mean
             not
             this
             ,
             therefore
             it
             must
             be
             the
             
               sufficient
               Proposition
               of
               something
               which
               wants
               natural
               evidence
            
             ;
             and
             therefore
             something
             else
             must
             be
             required
             ,
             besides
             ,
             the
             propounding
             the
             thing
             to
             make
             the
             Proposition
             be
             said
             to
             be
             sufficient
             .
             For
             Sufficiency
             relates
             to
             some
             end
             ;
             so
             that
             a
             sufficient
             Proposition
             must
             be
             such
             a
             Proposition
             as
             is
             sufficient
             for
             its
             end
             :
             now
             the
             end
             of
             the
             Proposition
             of
             Matters
             of
             Faith
             ,
             is
             ,
             that
             they
             may
             be
             believed
             ;
             and
             therefore
             the
             sufficiency
             of
             the
             Proposition
             lyes
             in
             the
             Arguments
             or
             Motives
             inducing
             men
             to
             believe
             .
             Now
             the
             Objects
             of
             Faith
             being
             of
             a
             different
             nature
             ,
             the
             Sufficiency
             of
             the
             Proposition
             must
             be
             taken
             from
             a
             respect
             to
             them
             :
             for
             in
             things
             which
             are
             so
             clearly
             revealed
             ,
             as
             necessary
             to
             Salvation
             ,
             that
             none
             who
             acknowledge
             the
             
               Scripture
               to
               be
               God's
               Word
            
             ,
             can
             doubt
             but
             such
             things
             are
             necessary
             ;
             in
             this
             case
             the
             Sufficiency
             of
             the
             Proposition
             lyes
             in
             the
             Evidence
             of
             
               Divine
               Revelation
            
             ,
             and
             the
             clearness
             of
             it
             to
             all
             understandings
             who
             consider
             it
             ,
             and
             the
             Reasons
             or
             Motives
             of
             Faith
             in
             that
             case
             ,
             are
             the
             same
             with
             those
             which
             induce
             men
             to
             believe
             ,
             that
             the
             
               Scripture
               it self
               is
               from
               Divine
               Revelation
               .
            
             But
             ,
             there
             being
             other
             things
             in
             Scripture
             ,
             which
             neither
             appear
             so
             clear
             ,
             or
             so
             necessary
             to
             be
             believed
             by
             all
             ,
             something
             else
             is
             required
             in
             order
             to
             a
             
               sufficient
               Proposition
            
             of
             them
             ,
             and
             in
             order
             to
             the
             making
             any
             of
             these
             things
             universally
             obligatory
             to
             Christians
             on
             pain
             of
             damnation
             ,
             for
             not
             believing
             them
             these
             things
             are
             necessary
             .
             1.
             
             It
             must
             be
             
               much
               clearer
            
             than
             the
             thing
             which
             is
             propounded
             to
             be
             believed
             on
             the
             account
             of
             it
             ;
             for
             ,
             to
             propound
             a
             thing
             to
             be
             believed
             by
             something
             at
             least
             as
             disputable
             as
             the
             matter
             it self
             ,
             cannot
             certainly
             be
             call'd
             a
             
               sufficient
               Proposition
            
             .
             2.
             
             It
             must
             be
             
               antecedently
               proved
            
             to
             be
             a
             true
             and
             certain
             Proposition
             ,
             before
             any
             thing
             can
             be
             believed
             on
             the
             account
             of
             it
             .
             For
             ,
             if
             men
             cannot
             see
             any
             reason
             to
             believe
             that
             there
             is
             any
             
               necessary
               Connexion
            
             between
             that
             which
             you
             call
             a
             sufficient
             Proposition
             ,
             and
             any
             matter
             of
             Faith
             ;
             they
             cannot
             be
             guilty
             of
             any
             sin
             at
             all
             in
             not
             believing
             what
             you
             think
             is
             sufficiently
             propounded
             .
             But
             ,
             in
             this
             case
             ,
             it
             is
             not
             your
             judgement
             ,
             what
             Proposition
             is
             sufficient
             that
             makes
             it
             so
             ,
             but
             the
             Reason
             of
             the
             Thing
             ,
             and
             the
             Evidence
             that
             God
             hath
             appointed
             that
             way
             to
             reveal
             his
             Will
             to
             men
             ,
             and
             that
             what
             is
             so
             propounded
             is
             necessary
             to
             be
             believed
             .
             As
             for
             instance
             ,
             suppose
             you
             were
             told
             by
             the
             
               Greek
               Church
            
             ,
             that
             to
             believe
             the
             
               Pope's
               Supremacy
               ,
               jure
               divino
            
             ,
             were
             a
             damnable
             sin
             ,
             and
             that
             whosoever
             did
             not
             believe
             this
             being
             sufficiently
             propounded
             to
             them
             as
             a
             matter
             of
             Faith
             ,
             as
             defined
             by
             the
             Church
             ,
             were
             guilty
             of
             a
             sin
             destructive
             to
             Salvation
             ,
             what
             answer
             would
             you
             return
             in
             this
             case
             ?
             Would
             you
             not
             say
             ,
             That
             the
             Proposition
             ,
             though
             judged
             sufficient
             by
             them
             ,
             is
             not
             judged
             so
             by
             you
             ;
             and
             
             that
             they
             must
             first
             prove
             ,
             that
             whatever
             their
             
               Church
               defines
            
             as
             a
             matter
             of
             Faith
             ,
             is
             to
             be
             believed
             for
             such
             ,
             before
             the
             other
             can
             be
             believed
             on
             the
             account
             of
             it
             .
             Just
             the
             same
             answer
             we
             return
             to
             you
             ;
             prove
             first
             of
             all
             to
             us
             in
             a
             clear
             and
             evident
             manner
             ,
             that
             God
             hath
             appointed
             the
             Definition
             of
             your
             Church
             ,
             as
             the
             means
             whereby
             we
             may
             be
             infallibly
             assured
             ,
             what
             is
             Matter
             of
             Faith
             ,
             and
             what
             not
             ;
             and
             then
             we
             may
             grant
             ,
             that
             what
             your
             Church
             propounds
             as
             a
             matter
             of
             Faith
             ,
             is
             sufficiently
             propounded
             as
             a
             matter
             revealed
             from
             God
             ,
             but
             not
             before
             .
             For
             ,
             while
             I
             see
             no
             reason
             to
             believe
             the
             
               Churches
               Proposition
            
             to
             be
             sufficient
             ,
             I
             have
             no
             reason
             to
             believe
             ,
             that
             what
             she
             propoundes
             ,
             as
             defined
             for
             matter
             of
             Faith
             ,
             is
             truly
             so
             :
             And
             ,
             as
             long
             as
             I
             can
             see
             no
             reason
             to
             believe
             it
             ,
             prove
             the
             disbelief
             of
             it
             to
             be
             a
             sin
             in
             me
             when
             you
             can
             .
             Thus
             we
             see
             ,
             how
             far
             from
             being
             evident
             that
             Major
             of
             yours
             is
             ,
             though
             you
             are
             pleased
             to
             tell
             us
             ,
             it
             is
             so
             ;
             but
             we
             do
             not
             believe
             your
             Defining
             it
             to
             be
             so
             ,
             to
             be
             
               any
               matter
               of
               Faith
            
             ,
             unless
             we
             had
             better
             reason
             for
             it
             ,
             than
             we
             have
             .
             For
             ,
             say
             you
             ,
             
             
               To
               refuse
               to
               believe
               God's
               Revelation
               ,
               is
               either
               to
               give
               God
               the
               lye
               ,
               or
               to
               doubt
               whether
               he
               speak
               truth
               or
               no
               ?
            
             But
             ,
             have
             you
             so
             little
             wit
             ,
             as
             not
             to
             distinguish
             between
             
               not
               believing
               God's
               Revelation
            
             ,
             and
             
               not
               believing
               what
               is
               propounded
               for
               God's
               Revelation
               ?
            
             Must
             every
             one
             ,
             who
             doth
             not
             believe
             every
             thing
             that
             is
             propounded
             for
             
               God's
               Revelation
            
             ,
             presently
             give
             
               God
               the
               lye
               ,
               and
               doubt
               whether
               he
               speak
               truth
               or
               no
               ?
            
             And
             are
             not
             you
             then
             guilty
             of
             that
             fault
             every
             time
             a
             Quaker
             or
             Enthusiast
             tells
             you
             ,
             That
             the
             
               Spirit
               of
               God
               within
               him
               told
               him
               this
               and
               that
            
             ?
             But
             you
             said
             ,
             
               Sufficiently
               propounded
            
             .
             But
             the
             Question
             is
             ,
             What
             
               sufficient
               Proposition
            
             is
             ,
             and
             who
             must
             be
             Judge
             whether
             the
             Proposition
             be
             sufficient
             or
             no
             ,
             you
             ,
             or
             the
             conscience
             of
             the
             person
             to
             whom
             the
             thing
             is
             proposed
             to
             be
             believed
             ?
             If
             any
             one
             indeed
             that
             judgeth
             a
             Proposition
             sufficient
             ,
             do
             notwithstanding
             question
             the
             truth
             of
             it
             ,
             he
             doth
             interpretatively
             call
             
               God's
               Veracity
            
             into
             question
             ;
             but
             not
             he
             certainly
             who
             thinks
             not
             
               God's
               Veracity
            
             at
             all
             concerned
             in
             that
             which
             
               you
               call
            
             a
             sufficient
             Proposition
             ,
             but
             
               he
               judgeth
               not
               to
               be
               so
               .
            
          
           
             Let
             us
             now
             see
             ,
             how
             you
             prove
             your
             Assumption
             ,
             which
             is
             very
             fairly
             done
             from
             a
             Supposition
             which
             his
             Lordship
             denies
             ;
             which
             is
             ,
             
               That
               General
               Councils
               cannot
               erre
            
             .
             But
             ,
             say
             you
             ,
             he
             adds
             ,
             
               That
               though
               he
               should
               grant
               it
               ,
               yet
               this
               cannot
               down
               with
               him
               ,
               that
               all
               Points
               even
               so
               defined
               were
               Fundamentals
               .
            
             
             I
             grant
             ,
             those
             are
             his
             words
             ,
             and
             his
             reasons
             follow
             them
             .
             
               For
               ,
               Deductions
               are
               not
               prime
               and
               native
               Principles
               ;
               nor
               are
               Superstructures
               ,
               Foundations
               .
               That
               which
               is
               a
               Foundation
               for
               all
               ,
               cannot
               be
               one
               and
               another
               to
               different
               Christians
               ,
               in
               regard
               of
               it self
               ;
               for
               then
               it
               could
               be
               no
               common
               Rule
               for
               any
               ,
               nor
               could
               the
               souls
               of
               men
               rest
               upon
               a
               shaking
               Foundation
               .
               No
               ,
               if
               it
               be
               a
               true
               Foundation
               ,
               it
               must
               be
               common
               to
               all
               ,
               and
               firm
               under
               all
               ;
               in
               which
               sense
               the
               Articles
               of
               Christian
               Faith
               are
               Fundamental
               .
            
             What
             now
             do
             you
             prove
             to
             destroy
             this
             ?
             You
             very
             strenuously
             prove
             ,
             That
             if
             men
             believe
             ,
             A
             
               General
               Council
               cannot
               erre
            
             ,
             they
             believe
             it
             
               cannot
               erre
               so
               far
            
             ,
             and
             
               no
               further
            
             than
             
               it
               cannot
               erre
            
             .
             But
             ,
             if
             you
             mean
             any
             thing
             further
             ,
             your
             meaning
             is
             better
             than
             your
             proof
             :
             for
             when
             you
             would
             prove
             that
             
               to
               disbelieve
               the
               Churches
               Definition
               ,
               is
               to
               dis-believe
               God's
               Revelation
            
             ;
             and
             in
             order
             to
             that
             confound
             the
             
               Church
               and
               General
               Councils
               together
            
             ,
             
             and
             from
             the
             
               General
               Council's
               not
               erring
            
             ,
             inferr
             the
             former
             Proposition
             ,
             
               because
               ,
               what
               is
               testified
               by
               the
               Church
               ,
               is
               testified
               by
               an
               Authority
               that
               cannot
               erre
            
             ;
             you
             do
             not
             consider
             ,
             that
             all
             this
             while
             you
             prove
             nothing
             against
             his
             Lordship
             ,
             unless
             you
             first
             prove
             ,
             that
             whatever
             is
             testified
             to
             be
             revealed
             from
             
             God
             ,
             is
             presently
             Fundamental
             to
             all
             Churches
             and
             Christians
             ,
             which
             his
             Lordship
             utterly
             denies
             ,
             by
             distinguishing
             even
             things
             which
             may
             be
             testified
             to
             be
             revealed
             from
             God
             ,
             into
             such
             things
             as
             are
             common
             to
             all
             Christians
             to
             be
             believed
             by
             them
             ,
             and
             such
             things
             as
             vary
             according
             to
             the
             different
             respects
             of
             Christians
             .
             But
             yet
             further
             ,
             I
             add
             ,
             that
             taking
             Fundamentals
             in
             your
             sense
             ,
             you
             prove
             not
             the
             thing
             you
             intended
             ,
             but
             only
             to
             such
             as
             do
             acknowledge
             ,
             and
             as
             far
             as
             they
             do
             acknowledge
             ,
             that
             
               General
               Councils
               cannot
               erre
            
             .
             For
             ,
             they
             who
             acknowledge
             them
             infallible
             only
             in
             Fundamentals
             ,
             do
             not
             judge
             any
             thing
             Fundamental
             by
             their
             Decision
             ,
             but
             judge
             their
             
               Decisions
               infallible
            
             ,
             so
             long
             as
             they
             hold
             to
             Fundamentals
             ;
             and
             so
             (
             for
             all
             that
             I
             can
             see
             )
             leave
             themselves
             
               Judges
               ,
               when
               General
               Councils
               are
               infallible
               ,
            
             and
             
               when
               not
            
             :
             and
             therefore
             if
             they
             go
             about
             to
             testifie
             any
             thing
             as
             revealed
             from
             God
             ,
             which
             is
             not
             Fundamental
             ,
             they
             do
             not
             believe
             that
             their
             testimony
             cannot
             erre
             ,
             and
             so
             are
             not
             bound
             to
             believe
             that
             it
             is
             from
             God.
             They
             who
             believe
             
               General
               Councils
               absolutely
               infallible
            
             ,
             I
             do
             verily
             think
             do
             believe
             
               General
               Councils
               infallible
               in
               all
               they
               say
            
             ;
             for
             that
             is
             the
             substance
             of
             all
             you
             say
             .
             But
             ,
             what
             that
             is
             to
             those
             who
             neither
             do
             ,
             nor
             can
             see
             any
             reason
             to
             believe
             them
             infallible
             in
             all
             they
             say
             or
             testifie
             as
             revealed
             from
             God
             ,
             I
             neither
             do
             ,
             nor
             can
             possibly
             understand
             .
             And
             ,
             if
             you
             hope
             such
             kind
             of
             Arguments
             
               can
               satisfie
               your
               ingenuous
               Reader
            
             ,
             you
             suppose
             him
             a
             
               good-natur'd
               man
            
             in
             the
             Greek
             sense
             of
             the
             phrase
             .
          
           
             But
             all
             of
             a
             sudden
             ,
             we
             find
             you
             in
             a
             very
             generous
             strain
             ,
             and
             are
             contented
             to
             take
             Fundamentals
             for
             Fundamentals
             (
             which
             is
             a
             huge
             Concession
             ,
             and
             his
             Lordship
             ,
             were
             he
             living
             ,
             would
             take
             it
             for
             a
             singular
             favour
             from
             you
             .
             )
             
               Yet
               to
               deal
               freely
               with
               the
               Bishop
            
             (
             say
             you
             )
             
               even
               taking
               Fundamentals
               in
               a
               General
               way
            
             (
             as
             it
             ought
             to
             be
             taken
             only
             here
             )
             
               for
               a
               thing
               belonging
               to
               the
               Foundation
               of
               Religion
            
             (
             and
             it
             is
             a
             strange
             Fundamental
             which
             hath
             no
             respect
             to
             the
             Foundation
             ,
             but
             they
             who
             build
             downwards
             ,
             must
             have
             their
             Foundations
             on
             tops
             of
             their
             
               houses
               )
               It
               is
               also
               manifest
               ,
               that
               all
               Points
               defined
               by
               the
               Church
               are
               Fundamental
               ,
               by
               reason
               of
               that
               formal
               Object
               ,
               or
               infallible
               Authority
               ,
               propounding
               them
               ,
               though
               not
               alwaies
               by
               reason
               of
               the
               matter
               which
               they
               contain
               .
            
             The
             main
             proof
             of
             which
             lyes
             in
             this
             ,
             That
             
               he
               who
               doth
               not
               believe
               the
               Church
               infallible
               ,
               can
               believe
               nothing
               at
               all
               infallibly
               ,
               and
               therefore
               no
               Fundamental
               of
               Religion
               ;
               but
               ,
            
             
             
               if
               he
               believe
               any
               thing
               upon
               the
               Churches
               Infallibility
               ,
               he
               must
               believe
               all
               things
               on
               the
               same
               account
               of
               her
               Infallibility
               ,
               and
               therefore
               must
               believe
               all
               equally
               ;
               and
               so
               ,
               whatever
               is
               propounded
               by
               the
               Church
               ,
               is
               to
               be
               believed
               as
               Fundamental
               .
            
             This
             you
             cannot
             deny
             to
             be
             the
             force
             and
             strength
             of
             your
             verbose
             ,
             and
             confused
             way
             of
             arguing
             .
             And
             therefore
             I
             give
             you
             a
             short
             Answer
             ,
             That
             I
             utterly
             deny
             the
             Infallibility
             of
             any
             Church
             ,
             to
             be
             in
             any
             thing
             the
             Foundation
             of
             Divine
             and
             
               Infallible
               Faith
            
             ;
             as
             you
             will
             find
             it
             abundantly
             proved
             in
             the
             proper
             place
             for
             it
             ,
             in
             the
             
               Controversie
               of
               the
               Resolution
               of
               Faith.
            
             Where
             it
             will
             be
             largely
             discussed
             ,
             in
             what
             sense
             Faith
             may
             be
             said
             to
             be
             
               Divine
               and
               Infallible
            
             ,
             what
             the
             proper
             grounds
             and
             reasons
             of
             our
             believing
             are
             ,
             and
             how
             much
             you
             impose
             upon
             the
             world
             ,
             in
             pretending
             that
             the
             Resolution
             of
             Faith
             ,
             is
             into
             the
             
               Catholick
               Churches
               Infallibility
            
             ;
             whereby
             it
             will
             appear
             to
             be
             far
             from
             a
             Fundamental
             Errour
             ,
             not
             to
             believe
             on
             the
             
               Churches
               Infallibility
            
             ,
             and
             that
             he
             who
             denies
             it
             ,
             will
             have
             no
             reason
             to
             call
             into
             Question
             the
             
               Canon
               of
               Scripture
            
             ,
             or
             the
             
               Foundations
               of
               all
               Religion
            
             .
             But
             ,
             that
             you
             rather
             ,
             by
             these
             absurd
             and
             unreasonable
             pretences
             of
             yours
             ,
             have
             done
             your
             utmost
             to
             shake
             the
             true
             Foundations
             of
             Religion
             ,
             and
             advance
             
             nothing
             but
             Sceptiscism
             ,
             not
             to
             say
             Atheism
             in
             the
             world
             .
             These
             things
             I
             take
             upon
             me
             to
             make
             good
             in
             their
             proper
             place
             ,
             and
             therefore
             shall
             not
             enter
             the
             discussion
             of
             them
             here
             :
             but
             since
             ,
             this
             is
             the
             main
             ,
             and
             ,
             in
             truth
             ,
             the
             only
             Foundation
             of
             your
             Doctrine
             of
             Fundamentals
             ,
             the
             vanity
             ,
             falshood
             and
             absurdity
             of
             it
             ,
             cannot
             be
             sufficiently
             understood
             ,
             till
             we
             have
             gone
             through
             the
             Account
             of
             the
             
               Grounds
               of
               Faith.
            
             
          
           
             If
             S.
             Augustine
             make
             some
             
               no
               Catholick
               Christians
               ,
               for
               holding
               obstinately
               some
               things
               of
               no
               great
               moment
               in
               his
               Book
               of
               Heresies
            
             ;
             it
             was
             ,
             because
             by
             
               Catholick
               Christians
            
             he
             understood
             all
             such
             ,
             and
             only
             such
             ,
             as
             were
             the
             members
             of
             the
             sound
             and
             Orthodox
             Church
             ,
             in
             opposition
             to
             all
             kind
             of
             
               unnecessary
               separation
            
             from
             it
             upon
             matters
             of
             small
             moment
             ,
             and
             not
             because
             he
             believed
             the
             
               Churches
               Infallibility
            
             ,
             in
             defining
             all
             matters
             of
             Faith
             ;
             and
             that
             all
             such
             things
             were
             so
             defined
             ,
             which
             men
             are
             call'd
             Hereticks
             for
             denying
             of
             :
             unless
             you
             will
             suppose
             ,
             it
             was
             ever
             infallibly
             defined
             ,
             that
             there
             were
             no
             Antipodes
             ;
             for
             some
             were
             accounted
             Hereticks
             for
             believing
             them
             ;
             and
             that
             by
             such
             whom
             you
             account
             greater
             than
             S.
             Austin
             .
             But
             ,
             for
             S.
             Austin
             ,
             how
             far
             it
             was
             from
             his
             meaning
             ,
             to
             have
             all
             those
             accounted
             
               Fundamental
               Errours
            
             ,
             which
             he
             recounts
             in
             his
             Book
             of
             Heresies
             ,
             appears
             not
             only
             from
             the
             multitude
             of
             particulars
             mentioned
             in
             it
             ,
             which
             no
             one
             in
             his
             senses
             can
             acknowledge
             Fundamental
             ,
             or
             declared
             by
             the
             Church
             as
             
               necessary
               to
               be
               believed
               by
               all
               ,
            
             but
             from
             his
             declared
             scope
             and
             design
             in
             the
             preface
             to
             that
             Book
             ,
             wherein
             it
             appears
             ,
             he
             was
             desired
             not
             only
             to
             write
             the
             greater
             errours
             concerning
             Faith
             ,
             the
             
               Trinity
               ,
               Baptism
               ,
               Repentance
               ,
               Christ
               ,
            
             the
             Resurrection
             ,
             the
             
               Old
               and
               New
               Testament
               ,
               Sed
               omnia
               omnino
               quibus
               à
               veritate
               dissentiunt
               ,
               i.
               e.
            
             all
             kind
             of
             errours
             whatsoever
             ;
             and
             do
             you
             think
             that
             there
             could
             then
             be
             no
             errour
             ,
             but
             it
             must
             be
             against
             some
             thing
             then
             defined
             by
             the
             
               Church
               as
               necessary
               to
               Salvation
            
             ?
             If
             not
             ,
             then
             all
             truths
             were
             then
             
               defined
               by
               the
               Church
            
             ,
             and
             consequently
             there
             could
             be
             no
             new
             Definitions
             ever
             since
             ;
             if
             there
             might
             ,
             then
             those
             errours
             mentioned
             by
             S.
             Austin
             ,
             were
             not
             about
             matters
             necessary
             to
             be
             believed
             ;
             and
             so
             S.
             Austin's
             Book
             of
             Heresies
             makes
             nothing
             for
             you
             ;
             but
             very
             much
             against
             you
             ,
             considering
             that
             in
             all
             that
             black
             list
             of
             Hereticks
             ,
             there
             are
             none
             brought
             in
             for
             denying
             those
             grand
             Fundamentals
             of
             your
             Church
             ,
             the
             
               Pope's
               Supremacy
            
             ,
             your
             
               Churches
               Infallibility
            
             ,
             nor
             any
             of
             that
             new
             brood
             of
             necessary
             Articles
             ,
             which
             were
             so
             prudently
             hatcht
             by
             the
             Council
             of
             Trent
             .
             But
             if
             S.
             Austin
             do
             you
             no
             good
             ,
             you
             hope
             S.
             
               Gregory
               Nazianzen
            
             may
             ,
             because
             he
             saith
             ,
             
               That
               nothing
               can
               be
               more
               perillous
               than
               those
               Hereticks
               ,
               who
               with
               a
               drop
               of
               poison
               do
               infect
               our
               Lord
               's
               sincere
               Faith.
            
             Therefore
             all
             things
             defined
             by
             the
             Church
             are
             Fundamental
             .
             What
             an
             excellent
             Art
             this
             Logick
             is
             ,
             that
             can
             fetch
             out
             of
             things
             that
             which
             was
             never
             in
             them
             !
             What
             a
             rare
             consequence
             is
             this
             ,
             
               If
               Heresie
               be
               dangerous
            
             ,
             then
             ,
             whatever
             is
             defined
             by
             the
             
               Church
               ,
               is
               Fundamental
            
             :
             but
             it
             may
             be
             ,
             the
             strength
             lyes
             in
             the
             
               drop
               of
               poison
            
             ,
             as
             though
             S.
             Gregory
             thought
             a
             
               drop
               of
               poison
            
             as
             dangerous
             as
             a
             
               whole
               dose
            
             of
             it
             .
             But
             ,
             were
             I
             your
             Physitian
             ,
             instead
             of
             the
             least
             drop
             of
             poison
             ,
             I
             should
             prescribe
             you
             good
             store
             of
             Hellebore
             ,
             and
             should
             hope
             to
             see
             the
             effect
             of
             it
             ,
             in
             making
             better
             consequences
             than
             these
             are
             .
             But
             to
             see
             yet
             further
             ,
             the
             strange
             effects
             that
             Logick
             hath
             upon
             some
             men
             ;
             for
             ,
             say
             you
             ,
             in
             the
             prosecution
             of
             your
             proof
             ,
             that
             all
             things
             defined
             by
             the
             Church
             are
             Fundamental
             .
             
               Hence
               it
               is
               ,
               that
               Christ
               our
               Saviour
            
             saith
             ,
             Matth.
             8.17
             .
             
               If
               he
               will
               not
               hear
               the
               Church
               ,
               let
               him
               be
               to
               thee
               as
               a
               Heathen
               and
               a
               Publican
               .
            
             The
             Argument
             in
             form
             runs
             thus
             ;
             Whosoever
             deserves
             excommunication
             ,
             is
             guilty
             of
             a
             Fundamental
             Errour
             ;
             but
             
             he
             that
             will
             not
             hear
             the
             Church
             ,
             deserves
             Excommunication
             ;
             ergo
             ,
             Or
             else
             there
             may
             be
             more
             in
             it
             than
             so
             .
             For
             ,
             no
             doubt
             ,
             the
             
               Heathens
               and
               Publicans
            
             as
             such
             ,
             were
             guilty
             of
             Fundamental
             Errours
             ;
             therefore
             they
             who
             will
             not
             hear
             the
             Church
             ,
             are
             guilty
             of
             as
             Fundamental
             Errours
             as
             
               Heathens
               and
               Publicans
            
             .
             But
             ,
             before
             you
             urge
             us
             any
             more
             with
             this
             dreadful
             Argument
             ,
             I
             pray
             tell
             us
             ,
             What
             that
             Church
             is
             which
             our
             Saviour
             speaks
             of
             ;
             what
             the
             cases
             are
             ,
             wherein
             the
             Church
             is
             to
             be
             heard
             ;
             what
             the
             full
             importance
             is
             ,
             of
             being
             as
             a
             
               Heathen
               and
               Publican
            
             ;
             and
             you
             must
             prove
             this
             Church
             to
             be
             understood
             in
             your
             sense
             of
             the
             
               Catholick
               Church
            
             ,
             and
             that
             this
             Church
             hath
             hereby
             power
             to
             
               define
               matters
               of
               Faith
            
             ,
             and
             that
             none
             can
             possibly
             in
             any
             other
             sense
             be
             accounted
             as
             
               Heathens
               and
               Publicans
            
             ,
             but
             as
             guilty
             of
             as
             
               Fundamental
               Errours
            
             as
             they
             were
             .
          
           
             Your
             next
             Objection
             concerning
             
               giving
               God
               and
               the
               Church
               the
               lye
               ,
               and
               preferring
               and
               opposing
               a
               man's
               private
               judgement
               and
               will
               before
               and
               against
               the
               Judgement
               and
               Will
               of
               God
               and
               the
               Church
               ,
               if
               men
               deny
               or
               doubt
               of
               any
               thing
               made
               known
               by
               the
               Church
               to
               be
               a
               truth
               revealed
               by
               God
            
             ;
             signifies
             nothing
             at
             all
             ,
             unless
             it
             be
             antecedently
             proved
             ,
             that
             the
             Church
             can
             never
             erre
             in
             declaring
             any
             thing
             to
             be
             a
             truth
             revealed
             by
             God
             ,
             which
             none
             ,
             who
             know
             what
             you
             mean
             by
             the
             Church
             ,
             will
             easily
             assent
             to
             ,
             till
             you
             have
             attempted
             a
             further
             proof
             of
             it
             ,
             than
             yet
             we
             find
             .
             And
             ,
             although
             the
             questioning
             Divine
             Veracity
             
               be
               destructive
               to
               that
            
             which
             you
             call
             
               Supernatural
               Faith
            
             ,
             yet
             I
             hope
             it
             is
             possible
             to
             believe
             
               God
               to
               be
               true
            
             ,
             and
             yet
             that
             
               all
               men
               are
               lyars
            
             ,
             or
             that
             there
             is
             no
             such
             inseparable
             Connexion
             between
             
               God's
               Veracity
            
             ,
             and
             the
             
               present
               Declarations
               of
               any
               Church
            
             ,
             but
             that
             one
             may
             heartily
             assent
             to
             the
             former
             ,
             and
             yet
             question
             the
             truth
             of
             the
             latter
             .
             If
             you
             think
             otherwise
             ,
             shew
             your
             pity
             to
             the
             weakness
             of
             our
             understandings
             ,
             by
             something
             that
             may
             look
             like
             a
             proof
             of
             it
             ,
             which
             we
             are
             still
             much
             to
             seek
             for
             .
          
           
             But
             ,
             your
             greatest
             strength
             ,
             like
             Sampson's
             ,
             seems
             to
             lye
             there
             
               where
               one
               would
               least
               suspect
               it
               ,
            
             viz.
             in
             Athanasius
             
               his
               Creed
            
             .
             For
             thus
             you
             go
             on
             .
             
             
               Wherefore
               it
               is
               said
               in
               S.
            
             Athanasius
             
               his
               Creed
               (
               which
               is
               approved
               in
               the
               thirty
               nine
               Articles
               of
               the
               pretended
               English
               Church
               )
               that
               ,
            
             
             
               Whosoever
               will
               be
               saved
               ,
               it
               is
               necessary
               that
               he
               hold
               the
               Catholick
               Faith
               —
               which
               unless
               every
               one
               hold
               whole
               and
               inviolate
               ,
               without
               doubt
               he
               shall
               perish
               for
               ever
               :
               Neither
               can
               the
               Bishop
               reply
               ,
               That
               all
               Points
               expressed
               therein
               are
               Fundamental
               in
               his
               sense
               ;
               for
               (
               to
               omit
               the
               Article
               of
               our
               Saviours
               descent
               into
               Hell
               )
               he
               mentions
               expresly
               the
               Procession
               of
               the
               Holy
               Ghost
               from
               the
               Father
               and
               the
               Son
               ,
               which
               his
               Lordship
               hath
               denyed
               to
               be
               a
               Fundamental
               Point
               ,
               as
               we
               saw
               in
               the
               former
               Chapter
               .
            
             But
             ,
             the
             better
             to
             comprehend
             the
             force
             of
             this
             Argument
             ,
             we
             must
             first
             consider
             what
             it
             is
             you
             intend
             to
             prove
             by
             it
             ,
             and
             then
             in
             what
             way
             and
             manner
             you
             prove
             it
             from
             this
             Creed
             .
             The
             matter
             which
             you
             are
             to
             prove
             ,
             is
             ,
             that
             all
             things
             defined
             by
             the
             Church
             ,
             are
             Fundamental
             ,
             
               i.
               e.
            
             in
             your
             sense
             
               necessary
               to
               Salvation
            
             ;
             and
             ,
             that
             the
             ground
             why
             such
             things
             ,
             whose
             matter
             is
             not
             necessary
             ,
             do
             become
             necessary
             ,
             is
             ,
             because
             the
             Church
             declares
             them
             to
             be
             revealed
             by
             God
             ;
             now
             ,
             in
             order
             to
             this
             ,
             you
             insist
             on
             the
             Creed
             commonly
             call'd
             Athanasius
             his
             ,
             wherein
             some
             things
             ,
             acknowledged
             not
             to
             be
             Fundamental
             in
             the
             matter
             ,
             are
             yet
             said
             to
             be
             
               necessary
               to
               Salvation
            
             ,
             and
             that
             this
             is
             owned
             by
             the
             Church
             of
             England
             .
             This
             is
             the
             substance
             of
             the
             Argument
             ,
             which
             being
             resolved
             into
             its
             parts
             ,
             will
             consist
             of
             these
             Propositions
             .
             1.
             
             That
             some
             things
             owned
             not
             to
             be
             Fundamental
             in
             the
             matter
             ,
             are
             yet
             acknowledged
             in
             the
             Creed
             of
             Athanasius
             ,
             to
             be
             necessary
             to
             Salvation
             .
             2.
             
             That
             the
             reason
             why
             these
             
             things
             do
             become
             necessary
             ,
             is
             ,
             because
             the
             Church
             hath
             defined
             them
             to
             be
             so
             .
             3.
             
             That
             this
             is
             acknowledged
             by
             the
             Church
             of
             England
             .
             And
             therefore
             ,
             by
             parity
             of
             reason
             ,
             whatever
             is
             defined
             by
             the
             Church
             ,
             must
             be
             necessary
             to
             Salvation
             .
             But
             every
             one
             of
             these
             Propositions
             being
             ambiguous
             ,
             the
             clear
             stating
             of
             them
             will
             be
             the
             best
             way
             of
             solving
             the
             difficulty
             ,
             which
             seems
             to
             lye
             in
             the
             present
             Argument
             .
             And
             the
             main
             Ambiguity
             lyes
             in
             the
             meaning
             of
             that
             
               necessity
               to
               Salvation
            
             ,
             which
             is
             implied
             in
             the
             
               Athanasian
               Creed
            
             ,
             as
             to
             the
             Articles
             therein
             contained
             ;
             for
             ,
             there
             being
             different
             grounds
             and
             reasons
             upon
             which
             things
             may
             be
             supposed
             necessary
             ,
             there
             can
             be
             no
             just
             consequence
             made
             from
             the
             general
             owning
             a
             necessity
             of
             the
             belief
             of
             some
             things
             ,
             to
             the
             making
             those
             things
             necessary
             to
             be
             believed
             upon
             one
             particular
             account
             of
             it
             .
             For
             the
             necessity
             of
             believing
             things
             to
             Salvation
             ,
             may
             arise
             from
             one
             of
             these
             three
             grounds
             .
             1.
             
             The
             Supposition
             ,
             that
             the
             matter
             to
             be
             believed
             is
             in
             
               it self
               necessary
            
             this
             makes
             it
             necessary
             to
             all
             those
             persons
             who
             are
             of
             that
             perswasion
             ;
             and
             on
             this
             ground
             it
             is
             plain
             ,
             that
             the
             main
             Articles
             of
             the
             
               Athanasian
               Creed
            
             are
             generally
             supposed
             necessary
             ,
             viz.
             those
             concerning
             the
             
               Trinity
               in
               Vnity
            
             ,
             the
             
               Incarnation
               ,
               Resurrection
            
             ,
             and
             
               Eternal
               Life
               ,
               &c.
            
             
             Now
             these
             being
             supposed
             to
             be
             necessary
             from
             the
             Matter
             ,
             any
             Church
             may
             own
             them
             under
             this
             degree
             of
             necessity
             ,
             in
             that
             expression
             used
             in
             several
             places
             of
             the
             
               Athanasian
               Creed
               ,
               Whosoever
               will
               be
               saved
               ,
               it
               is
               necessary
               that
               he
               hold
               the
               Catholick
               Faith
               —
               which
               Catholick
               Faith
               is
               ,
               &c.
               
            
             But
             then
             we
             are
             to
             consider
             ,
             that
             this
             is
             only
             a
             Declaration
             of
             the
             sense
             of
             that
             Church
             ,
             what
             things
             she
             owns
             as
             necessary
             ,
             and
             what
             not
             .
             And
             this
             Declaration
             doth
             not
             oblige
             the
             conscience
             of
             particular
             persons
             any
             further
             ,
             than
             as
             the
             Articles
             of
             that
             Church
             are
             required
             to
             be
             owned
             as
             the
             conditions
             of
             Communion
             with
             her
             ,
             
               i.
               e.
            
             where
             the
             degree
             of
             necessity
             is
             not
             declared
             ,
             nor
             expresly
             owned
             by
             a
             Church
             ,
             but
             left
             in
             general
             terms
             ;
             no
             man
             is
             bound
             to
             believe
             the
             things
             judged
             as
             necessary
             ,
             with
             any
             particular
             kind
             of
             necessity
             ,
             exclusive
             of
             others
             ,
             but
             only
             that
             the
             Church
             in
             General
             may
             use
             that
             Creed
             supposed
             necessary
             ,
             and
             that
             the
             Use
             of
             that
             Creed
             is
             a
             lawful
             condition
             of
             that
             
               Churches
               Communion
            
             .
             2.
             
             The
             belief
             of
             a
             thing
             may
             be
             supposed
             necessary
             ,
             because
             of
             the
             clear
             Conviction
             of
             mens
             understandings
             ,
             that
             though
             the
             matters
             be
             not
             in
             themselves
             necessary
             ,
             yet
             being
             
               revealed
               by
               God
            
             ,
             they
             must
             be
             explicitly
             believed
             ;
             but
             then
             the
             necessity
             of
             this
             Belief
             doth
             extend
             no
             further
             than
             the
             clearness
             of
             that
             Conviction
             doth
             .
             As
             ,
             suppose
             it
             inserted
             into
             a
             Creed
             ,
             that
             the
             Article
             of
             the
             Descent
             must
             be
             understood
             according
             to
             the
             sense
             of
             the
             Scriptures
             ,
             this
             doth
             oblige
             no
             man
             to
             any
             further
             necessity
             of
             belief
             of
             the
             sense
             of
             the
             Article
             ,
             then
             he
             is
             convinced
             ,
             that
             it
             is
             the
             sense
             of
             the
             Scriptures
             ;
             And
             the
             case
             is
             the
             same
             ,
             when
             the
             Article
             is
             expressed
             only
             in
             general
             terms
             ,
             which
             are
             known
             to
             be
             capable
             of
             very
             different
             senses
             ,
             when
             none
             of
             which
             are
             expressed
             ,
             no
             particular
             sense
             can
             be
             said
             to
             be
             
               necessary
               to
               Salvation
            
             ,
             to
             particular
             persons
             ,
             but
             only
             that
             sense
             in
             general
             ,
             which
             all
             must
             agree
             in
             who
             own
             it
             ,
             and
             the
             particulars
             are
             left
             to
             the
             Convictions
             of
             mens
             understandings
             upon
             the
             use
             of
             the
             best
             means
             of
             satisfaction
             .
             So
             that
             he
             that
             believes
             fully
             that
             the
             meaning
             of
             this
             Article
             from
             Scripture
             ,
             is
             ,
             that
             
               Christ's
               soul
            
             did
             locally
             descend
             to
             Hell
             ,
             it
             is
             necessary
             for
             him
             to
             believe
             so
             ,
             upon
             such
             Conviction
             ;
             but
             he
             that
             sees
             no
             more
             necessary
             to
             be
             believed
             by
             it
             ,
             but
             that
             
               Christ's
               soul
            
             was
             ,
             during
             his
             Body's
             lying
             in
             the
             Grave
             ,
             in
             a
             
               state
               of
               Separation
            
             from
             it
             ;
             how
             can
             you
             prove
             it
             necessary
             to
             Salvation
             for
             him
             to
             believe
             any
             more
             than
             this
             ?
             And
             the
             case
             is
             the
             same
             as
             to
             all
             Modes
             of
             
             Existence
             ,
             and
             particular
             explications
             of
             Articles
             in
             themselves
             owned
             ,
             as
             of
             the
             different
             
               Subsistencies
               in
               the
               Trinity
            
             ,
             the
             manner
             of
             the
             
               Hypostatical
               Vnion
            
             of
             the
             
               two
               Natures
               in
               Christ's
               Person
            
             ,
             supposing
             the
             Doctrines
             themselves
             believed
             ,
             what
             reason
             can
             there
             be
             to
             assert
             it
             necessary
             to
             Salvavation
             to
             all
             persons
             ,
             to
             believe
             them
             under
             such
             a
             sense
             ,
             if
             the
             Article
             may
             be
             it self
             believed
             without
             it
             ,
             any
             further
             than
             as
             things
             under
             those
             explications
             ,
             are
             manifested
             to
             such
             persons
             to
             be
             necessary
             to
             be
             believed
             .
             As
             Leo
             3.
             defined
             in
             the
             Article
             of
             the
             
               Holy
               Ghost's
               Procession
               from
               the
               Son
               ,
            
             To
             such
             ,
             who
             ,
             by
             reason
             of
             capacity
             and
             apprehension
             ,
             could
             attain
             to
             the
             Knowledge
             of
             it
             ,
             it
             was
             necessary
             to
             be
             believed
             ,
             but
             not
             by
             others
             ;
             as
             appears
             in
             our
             former
             Discourse
             on
             that
             Subject
             .
             Therefore
             from
             hence
             we
             see
             another
             account
             ,
             why
             things
             may
             become
             necessary
             to
             be
             believed
             and
             owned
             as
             such
             ,
             besides
             the
             matter
             and
             the
             Churches
             Definition
             .
             These
             things
             may
             be
             said
             to
             be
             necessary
             to
             be
             believed
             by
             such
             ,
             who
             believe
             the
             Churches
             Proposition
             to
             be
             sufficient
             ,
             though
             it
             be
             not
             ;
             as
             ,
             suppose
             any
             member
             of
             the
             
               Greek
               Church
            
             should
             believe
             their
             Church
             infallible
             ,
             it
             is
             necessary
             ,
             for
             such
             a
             one
             to
             believe
             whatever
             is
             propounded
             by
             that
             Church
             ,
             though
             you
             suppose
             that
             judgement
             of
             his
             to
             be
             false
             in
             it self
             ,
             because
             you
             say
             ,
             the
             
               Greek
               Church
            
             is
             not
             infallible
             .
             So
             that
             from
             hence
             it
             appears
             ,
             that
             the
             necessity
             arising
             from
             the
             Churches
             Definition
             ,
             doth
             depend
             upon
             the
             Conviction
             ,
             that
             whatever
             the
             Church
             defines
             ,
             is
             necessary
             to
             be
             believed
             .
             And
             ,
             where
             that
             is
             not
             received
             as
             an
             antecedent
             principle
             ,
             the
             other
             cannot
             be
             supposed
             .
             By
             this
             opening
             the
             several
             grounds
             of
             necessity
             ,
             your
             difficulty
             concerning
             the
             
               Athanasian
               Creed
            
             comes
             to
             nothing
             :
             For
             granting
             ,
             that
             the
             Church
             of
             England
             doth
             own
             and
             approve
             the
             Creed
             ,
             going
             under
             the
             name
             of
             Athanasius
             ,
             and
             supposing
             that
             her
             Vse
             of
             the
             Creed
             ,
             doth
             extend
             to
             the
             owning
             of
             those
             expressions
             ,
             which
             import
             the
             necessity
             of
             believing
             the
             things
             therein
             contained
             in
             order
             to
             Salvation
             ;
             yet
             this
             doth
             not
             reach
             to
             your
             purpose
             ,
             unless
             you
             prove
             that
             the
             Church
             of
             England
             doth
             own
             that
             necessity
             purely
             on
             the
             account
             of
             the
             
               Churches
               Definition
            
             of
             those
             things
             which
             are
             not
             Fundamental
             ,
             which
             it
             is
             very
             unreasonable
             to
             imagine
             ;
             it
             being
             directly
             contrary
             to
             her
             sense
             in
             her
             nineteenth
             and
             twentieth
             Articles
             .
             And
             thence
             ,
             that
             supposed
             necessity
             of
             the
             belief
             of
             the
             Articles
             of
             the
             
               Athanasian
               Creed
            
             ,
             must
             ,
             according
             to
             the
             sense
             of
             the
             Church
             of
             England
             ,
             be
             resolved
             either
             into
             the
             necessity
             of
             the
             Matters
             ,
             or
             into
             that
             necessity
             which
             supposeth
             
               clear
               Convictions
            
             ,
             that
             the
             things
             therein
             contained
             are
             of
             
               Divine
               Revelation
            
             .
             From
             hence
             then
             it
             cannot
             at
             all
             follow
             ,
             because
             the
             Church
             of
             England
             owns
             the
             Creed
             of
             Athanasius
             ,
             therefore
             all
             things
             defined
             by
             the
             Church
             are
             ,
             
               eo
               nomine
               ,
               necessary
               to
               Salvation
               .
            
             Other
             particulars
             concerning
             that
             Creed
             ,
             as
             to
             its
             Antiquity
             and
             Authority
             ,
             we
             may
             have
             occasion
             afterwards
             more
             at
             large
             to
             discuss
             ;
             it
             sufficeth
             now
             ,
             that
             nothing
             is
             thence
             produced
             pertinent
             to
             the
             present
             Controversie
             .
          
           
             His
             Lordship
             ,
             in
             the
             progress
             of
             this
             Discourse
             ,
             takes
             away
             that
             slight
             and
             poor
             evasion
             ,
             
             
             
               That
               the
               Declaration
               of
               the
               Church
               makes
               any
               thing
               Fundamental
               ,
            
             quoad
             nos
             ,
             
               because
               that
               no
               respect
               to
               us
               can
               vary
               the
               Foundation
               .
               And
               that
               the
               Churches
               Declaration
               can
               bind
               us
               only
               to
               peace
               and
               external
               obedience
               ,
               where
               there
               is
               not
               express
               letter
               of
               Scripture
               and
               sense
               agreed
               on
               :
               but
               it
               cannot
               make
               any
               thing
               Fundamental
               to
               us
               ,
               that
               is
               not
               so
               in
               its
               own
               nature
               .
               For
               ,
            
             saith
             he
             ,
             
               if
               the
               Church
               can
               so
               add
               ,
               that
               it
               can
               by
               a
               Declaration
               make
               a
               thing
               to
               be
               Fundamental
               in
               the
               Faith
               that
               was
               not
               ,
               then
               it
               can
               take
               a
               thing
               away
               from
               the
               Foundation
               ,
               and
               make
               it
               by
               declaring
               not
               to
               be
               Fundamental
               ,
               
               which
               all
               men
               grant
               no
               power
               of
               the
               Church
               can
               do
               .
               For
               the
               power
               of
               adding
               any
               thing
               contrary
               ,
               and
               of
               detracting
               any
               thing
               necessary
               ,
               are
               alike
               forbidden
               ,
               and
               alike
               denyed
               .
            
             Now
             you
             say
             ,
             
               That
               all
               this
               is
               satisfied
               by
               the
               foresaid
               distinction
               ,
            
             
             
               of
               material
               and
               formal
               Object
            
             ;
             and
             you
             desire
             the
             Reader
             ,
             
               to
               carry
               along
               with
               him
               this
               distinction
               of
            
             objectum
             materiale
             &
             formale
             ,
             materia
             attestata
             ;
             &
             authoritas
             attestantis
             ,
             
               and
               he
               will
               easily
               discover
               the
               fallacies
               of
               his
               Lordship's
               Discourse
               ,
               in
               this
               main
               Point
               of
               Controversie
               ,
               and
               solve
               all
               his
               difficulties
               supported
               by
               them
               .
            
             No
             doubt
             ,
             an
             excellent
             Amulet
             to
             preserve
             from
             the
             infection
             of
             reason
             !
             But
             it
             is
             your
             great
             mishap
             ,
             that
             where
             you
             commend
             it
             so
             much
             ,
             it
             doth
             you
             so
             little
             service
             :
             For
             ,
             let
             your
             distinction
             of
             
               formal
               and
               material
               Object
            
             ,
             be
             supposed
             as
             sound
             and
             good
             ,
             as
             I
             have
             shewed
             ,
             it
             in
             your
             sense
             ,
             to
             be
             false
             and
             fallacious
             ;
             yet
             it
             doth
             not
             reach
             that
             part
             of
             his
             Lordship's
             Discourse
             ,
             which
             you
             apply
             it
             to
             .
             For
             ,
             still
             his
             reason
             is
             conclusive
             ,
             though
             the
             necessity
             only
             be
             supposed
             to
             arise
             from
             the
             
               Churches
               Authority
            
             ,
             yet
             if
             it
             be
             in
             the
             power
             of
             the
             Church
             ,
             to
             make
             any
             thing
             necessary
             which
             was
             not
             ,
             why
             may
             it
             not
             be
             equally
             in
             her
             power
             to
             make
             something
             not
             necessary
             which
             was
             ?
             For
             ,
             either
             the
             grounds
             of
             the
             necessity
             of
             things
             to
             Salvation
             ,
             doth
             depend
             on
             the
             Doctrine
             of
             the
             Gospel
             ,
             as
             at
             first
             declared
             to
             the
             world
             ,
             or
             it
             doth
             not
             .
             If
             it
             doth
             ,
             then
             it
             is
             not
             in
             the
             
               Churches
               Power
            
             to
             make
             any
             thing
             necessary
             ,
             which
             was
             not
             made
             necessary
             by
             it
             ;
             if
             it
             doth
             not
             ,
             then
             the
             Church
             may
             as
             well
             pretend
             to
             a
             power
             to
             make
             something
             
               not
               necessary
            
             ,
             which
             was
             ;
             as
             to
             make
             something
             necessary
             ,
             which
             was
             not
             .
             So
             that
             your
             distinction
             of
             
               Formal
               and
               Material
               Object
            
             ,
             signifies
             nothing
             at
             all
             here
             ;
             only
             this
             is
             observable
             ,
             that
             you
             make
             the
             
               Churches
               Definition
            
             to
             be
             the
             
               Formal
               Object
               of
               Faith
            
             here
             ,
             which
             you
             very
             solemnly
             contradict
             afterwards
             .
             (
             Chap.
             5.
             
             §
             .
             4.
             )
             And
             can
             any
             thing
             be
             more
             evident
             from
             this
             Discourse
             of
             yours
             ,
             than
             that
             you
             make
             the
             last
             resolution
             of
             Faith
             ,
             as
             to
             the
             necessity
             of
             things
             to
             be
             believed
             into
             the
             
               Churches
               Definition
            
             ,
             as
             its
             Formal
             Object
             ?
             But
             this
             distinction
             with
             the
             grounds
             of
             it
             being
             removed
             in
             our
             former
             Discourse
             ,
             I
             shall
             ease
             my self
             and
             the
             Reader
             of
             any
             further
             labour
             in
             examining
             what
             follows
             in
             this
             Chapter
             ,
             which
             depends
             wholly
             upon
             it
             ;
             or
             else
             run
             out
             into
             
               the
               Churches
               Infallibility
               ,
               the
               infallible
               Assent
               requisite
               to
               Faith
               ,
               the
               Canon
               of
               Scripture
               ,
               and
               our
               certainty
            
             of
             it
             ,
             or
             
               the
               Authority
               of
               General
               Councils
            
             ;
             
             all
             which
             shall
             be
             fully
             and
             particularly
             examined
             in
             their
             proper
             places
             .
             There
             being
             nothing
             said
             here
             ,
             but
             what
             either
             hath
             been
             answered
             already
             ,
             or
             will
             be
             more
             at
             large
             in
             a
             more
             convenient
             place
             .
          
           
             The
             only
             things
             remaining
             then
             in
             this
             Chapter
             ,
             which
             deserve
             a
             further
             discussion
             here
             ,
             
             are
             the
             testimonies
             of
             Scotus
             and
             S.
             Austin
             ,
             and
             the
             Discourses
             which
             depend
             thereon
             .
             For
             our
             better
             clearing
             the
             testimony
             of
             
               Scotus
               ,
               in
               which
               you
               charge
               his
               Lordship
               with
               falsification
               ,
            
             we
             must
             consider
             on
             what
             account
             ,
             and
             for
             what
             purposes
             that
             testimony
             is
             produced
             .
             His
             Lordship
             had
             said
             before
             ,
             
             
               That
               Fundamentals
               are
               a
               Rock
               immovable
               ,
               and
               can
               never
               be
               varied
               ;
               therefore
               what
               is
               Fundamental
               after
               the
               Church
               hath
               defined
               it
               ,
               was
               Fundamental
               before
               the
               definition
               ,
               and
               no
               Decrees
               of
               Councils
               ,
               how
               general
               soever
               ,
               can
               alter
               immovable
               Verities
               ;
               wherefore
               ,
               if
               the
               Church
               in
               a
               Council
               define
               any
               thing
               ,
               the
               thing
               defined
               is
               not
               fundamental
               because
               the
               Church
               hath
               defined
               it
               ;
               nor
               can
               be
               made
               so
               by
               the
               definition
               of
               the
               Church
               ,
               if
               it
               be
               not
               so
               in
               it self
               .
               For
               if
               the
               Church
               hath
               this
               power
               ,
               she
               might
               make
               a
               New
               Article
               of
               Faith
               ,
               which
               the
               learned
               among
               themselves
               deny
               .
               For
               the
               Articles
               of
               Faith
               cannot
               increase
               in
               substance
               ,
               but
               only
               in
               explication
               :
               
               For
               which
               he
               appeals
               to
            
             Bellarmin
             .
             Nor
             ,
             saith
             he
             ,
             
             
               Is
               this
               hard
               to
               be
               further
               proved
               out
               of
               your
               own
               School
               .
               For
            
             Scotus
             
               professeth
               it
               in
               this
               very
               particular
               of
               the
               Greek
               Church
               .
               If
               there
               be
               ,
            
             saith
             he
             ,
             
               a
               true
               real
               difference
               between
               the
               Greeks
               and
               Latins
               about
               the
               Point
               of
               the
               Procession
               of
               the
               Holy
               Ghost
               ,
               then
               either
               they
               or
               we
               be
               ,
            
             vere
             haeretici
             ,
             
               truly
               and
               indeed
               Hereticks
               .
               Which
               he
               speaks
               of
               the
               old
               Greeks
               long
               before
               any
               decision
               of
               the
               Church
               in
               this
               Controversie
               .
               For
               he
               instances
               in
               S.
            
             Basil
             ,
             and
             Greg.
             Nazianzen
             ,
             
               on
               one
               side
               ;
               and
               S.
            
             Jerome
             ,
             Augustine
             ,
             and
             Ambrose
             ,
             
               on
               the
               other
               .
               And
               who
               dares
               call
               any
               of
               these
               Hereticks
               is
               his
               challenge
               ?
            
             That
             then
             which
             his
             Lordship
             proves
             by
             this
             testimony
             ,
             is
             that
             the
             
               nature
               of
               Heresie
            
             doth
             not
             depend
             on
             the
             
               Churches
               Definition
            
             ,
             but
             on
             the
             
               Nature
               of
               the
               things
            
             ;
             for
             ,
             according
             to
             Scotus
             ,
             antecedently
             to
             the
             
               Churches
               Definition
            
             ,
             if
             there
             had
             been
             any
             real
             difference
             between
             the
             Greeks
             and
             Latins
             one
             side
             of
             them
             had
             been
             Hereticks
             .
             
             To
             this
             you
             answer
             ,
             
               That
               hence
               it
               follows
               not
               ,
               that
            
             Scotus
             
               thought
               they
               could
               be
               Hereticks
               ,
               unless
               they
               denyed
               or
               doubted
               of
               that
               which
               they
               had
               reason
               to
               believe
               was
               revealed
               by
               God
               ,
               But
               it
               only
               follows
               ,
               that
               if
               they
               knew
               this
               (
               as
               those
               learned
               Greeks
               had
               sufficient
               reason
               to
               know
               it
               )
               they
               might
               well
               be
               esteemed
               Hereticks
               ,
               before
               any
               special
               Declaration
               of
               the
               Church
               ;
               although
               it
               be
               more
               clear
               ,
               that
               he
               is
               an
               Heretick
               ,
               who
               denies
               to
               believe
               that
               Doctrine
               ,
               after
               he
               confesses
               that
               it
               is
               defined
               by
               the
               Church
               .
            
             From
             which
             answer
             of
             yours
             ,
             several
             things
             are
             to
             our
             purpose
             observable
             .
             1.
             
             That
             the
             
               Formal
               Reason
            
             of
             Heresie
             ,
             is
             ,
             denying
             something
             supposed
             to
             be
             of
             
               Divine
               Revelation
            
             .
             2.
             
             That
             none
             can
             reasonably
             be
             accused
             of
             Heresie
             ,
             but
             such
             as
             have
             sufficient
             reason
             to
             believe
             that
             which
             they
             deny
             is
             
               revealed
               by
               God.
            
             3.
             
             That
             none
             can
             be
             guilty
             of
             Heresie
             ,
             for
             denying
             any
             thing
             
               declared
               by
               the
               Church
            
             ;
             unless
             they
             have
             sufficient
             reason
             to
             believe
             ,
             that
             whatever
             is
             declared
             by
             the
             Church
             ,
             is
             
               revealed
               by
               God.
            
             Which
             unavoidably
             follows
             from
             the
             former
             ,
             and
             therefore
             the
             
               Churches
               Definition
            
             cannot
             make
             any
             Hereticks
             ,
             but
             such
             as
             have
             reason
             to
             believe
             that
             she
             cannot
             erre
             in
             her
             Definitions
             .
             From
             whence
             Protestants
             will
             be
             in
             less
             danger
             of
             Heresie
             than
             Papists
             ,
             till
             you
             give
             us
             more
             sufficient
             reasons
             to
             prove
             ,
             that
             whatever
             the
             
               Church
               declares
            
             ,
             is
             certainly
             
               revealed
               by
               God.
            
             And
             ,
             although
             you
             tell
             us
             ,
             
               Men
               may
               be
               accounted
               Hereticks
               before
               they
               are
               condemned
               as
               such
               by
               General
               Councils
               ,
               if
               they
               oppose
               the
               Doctrine
               clearly
               contained
               in
               Scripture
               ,
               or
               generally
               received
               by
               the
               Church
            
             ;
             yet
             you
             tell
             us
             not
             ,
             what
             the
             measures
             are
             ,
             whereby
             we
             ought
             to
             judge
             what
             things
             are
             thus
             clearly
             contained
             in
             Scripture
             ,
             or
             universally
             received
             ;
             whether
             the
             
               Churches
               judgement
            
             must
             be
             taken
             ,
             or
             every
             man
             's
             own
             judgement
             :
             if
             the
             former
             ,
             the
             ground
             of
             Heresie
             lyes
             still
             in
             the
             
               Churches
               Definition
            
             ,
             contrary
             to
             what
             Scotus
             affirms
             ;
             if
             the
             latter
             ,
             then
             no
             one
             can
             be
             an
             Heretick
             ,
             but
             he
             that
             opposeth
             that
             which
             he
             is
             or
             may
             be
             convinced
             ,
             is
             clearly
             contained
             in
             Scripture
             ,
             or
             generally
             received
             by
             the
             Church
             .
             If
             
               that
               which
               he
               is
               convinced
            
             ,
             then
             no
             man
             is
             an
             Heretick
             ,
             but
             he
             that
             goes
             against
             his
             present
             judgement
             ,
             and
             so
             there
             will
             be
             few
             Hereticks
             in
             the
             world
             ;
             
               If
               that
               which
               he
               may
               be
               convinced
               of
               ,
            
             it
             must
             be
             understood
             either
             in
             his
             own
             judgement
             ,
             or
             yours
             ;
             if
             in
             
               his
               own
            
             judgement
             ,
             then
             a
             Heretick
             is
             one
             who
             dissents
             to
             things
             rashly
             ,
             without
             using
             means
             to
             inform
             himself
             :
             if
             in
             yours
             ,
             why
             may
             not
             he
             say
             ,
             You
             may
             as
             well
             be
             convinced
             of
             the
             truth
             of
             that
             which
             he
             believes
             ,
             as
             he
             be
             convinced
             of
             the
             truth
             of
             that
             which
             you
             believe
             ;
             and
             so
             you
             may
             be
             a
             Heretick
             to
             him
             by
             the
             same
             reason
             that
             he
             is
             to
             you
             .
             But
             you
             say
             further
             ,
             
               That
               there
               are
               many
               things
               ,
               which
               in
               themselves
               are
               matters
               of
               Faith
               ;
               yet
               so
               obscure
               ,
               in
               relation
               especially
               to
               unlearned
               and
               particular
               persons
               ,
               that
               before
               the
               decree
               of
               
               the
               Church
               ,
               we
               are
               not
               Hereticks
               ,
               though
               we
               should
               either
               doubt
               of
               them
               ,
               or
               deny
               them
               :
               because
               ,
               as
               yet
               ,
               there
               appears
               no
               sufficient
               reason
               that
               can
               oblige
               us
               to
               believe
               them
               ;
               although
               ,
               after
               the
               Definition
               of
               the
               Church
               ,
               we
               ought
               as
               well
               to
               believe
               them
               as
               any
               other
               .
            
             But
             it
             is
             impossible
             to
             understand
             how
             there
             can
             be
             such
             things
             which
             men
             might
             safely
             not
             believe
             ,
             but
             upon
             the
             Definition
             of
             the
             Church
             they
             are
             bound
             to
             believe
             them
             necessarily
             ,
             unless
             it
             be
             clear
             to
             them
             ,
             that
             the
             Church
             hath
             power
             to
             make
             obscure
             things
             plain
             ,
             and
             unnecessary
             things
             to
             become
             necessary
             .
             For
             ,
             suppose
             one
             of
             these
             
               obscure
               things
            
             be
             this
             very
             Power
             of
             the
             
               Church
               in
               defining
            
             such
             things
             ,
             while
             this
             remains
             so
             obscure
             ,
             you
             tell
             me
             ,
             I
             may
             doubt
             or
             disbelieve
             it
             without
             Heresie
             ,
             and
             while
             I
             do
             so
             ,
             I
             may
             certainly
             doubt
             or
             disbelieve
             all
             she
             declares
             .
             But
             ,
             by
             what
             means
             shall
             this
             thing
             become
             clear
             ?
             must
             it
             be
             by
             the
             Churches
             defining
             it
             ?
             But
             that
             very
             Power
             of
             defining
             ,
             is
             the
             thing
             in
             question
             ,
             and
             therefore
             cannot
             be
             cleared
             by
             it
             .
             And
             if
             there
             be
             any
             thing
             then
             so
             obscure
             ,
             that
             men
             may
             without
             sin
             doubt
             of
             it
             ,
             or
             disbelieve
             it
             ,
             certainly
             the
             
               Churches
               Power
               in
               defining
               matters
               of
               Faith
               ,
            
             is
             such
             ;
             it
             being
             not
             capable
             ,
             by
             any
             act
             of
             the
             Church
             ,
             of
             being
             made
             so
             clear
             ,
             as
             to
             oblige
             men
             to
             believe
             it
             .
          
           
             But
             we
             must
             see
             how
             his
             Lordship
             hath
             wronged
             the
             Testimony
             of
             
               Scotus
               :
               For
               first
            
             ,
             say
             you
             ,
             
               He
               would
               perswade
               his
               Reader
               ,
               that
               this
               Author
               supposed
               a
               real
               difference
               between
               the
               Ancient
               Greek
               and
               Latin
               Fathers
               ,
               about
               the
               Procession
               of
               the
               Holy
               Ghost
               ;
               whereas
            
             Scotus
             
               declares
               ,
               that
               there
               was
               no
               real
               difference
               between
               them
               :
            
             But
             doth
             his
             Lordship
             say
             ,
             there
             was
             ?
             doth
             he
             not
             expresly
             cite
             Scotus
             his
             testimony
             in
             an
             hypothetical
             manner
             ;
             
               If
               there
               be
               a
               true
               real
               difference
               ,
               &c.
            
             and
             it
             is
             evident
             from
             Scotus
             his
             words
             ,
             that
             he
             supposeth
             ,
             
               If
               the
               difference
               had
               been
               real
               ,
               that
               either
               the
               Greeks
               or
               Latins
               were
               truly
               Hereticks
               .
            
             
             And
             therefore
             you
             are
             guilty
             of
             a
             much
             greater
             injury
             to
             his
             Lordship
             than
             he
             was
             to
             Scotus
             .
             Again
             ,
             you
             say
             ,
             
               He
               wrongs
               him
               ,
               in
               saying
               ,
               That
               after
               the
               Churches
               Definition
               ,
               it
               becomes
               of
               the
               substance
               of
               Faith.
            
             Now
             ,
             say
             you
             ,
             Scotus
             
               hath
               not
               one
               word
               of
               the
               substance
               of
               Faith
               ,
            
             
             
               much
               less
               of
               Fundamental
               ,
               which
               he
               imposes
               presently
               upon
               him
               ,
               but
               sayes
               only
               thus
               ,
            
             Ex
             quo
             Ecclesia
             declaravit
             hoc
             esse
             tenendum
             ,
             &c.
             tenendum
             est
             ,
             quod
             Spiritus
             Sanctus
             procedat
             ab
             utroque
             ,
             
               Since
               the
               Church
               hath
               so
               declared
               ,
               so
               it
               must
               be
               held
               .
            
             Sure
             you
             never
             expect
             to
             be
             believed
             ,
             but
             by
             a
             very
             implicit
             Faith
             ;
             for
             if
             one
             doth
             but
             offer
             to
             search
             an
             Author
             ,
             your
             Jugling
             becomes
             notorious
             .
             Had
             you
             the
             confidence
             to
             say
             ,
             That
             Scotus
             has
             not
             one
             word
             of
             the
             
               substance
               of
               Faith
            
             ;
             I
             pray
             who
             made
             that
             ,
             &c.
             for
             you
             in
             the
             sentence
             ?
             If
             you
             did
             it
             your self
             ,
             you
             abuse
             your
             Readers
             ;
             if
             another
             did
             it
             for
             you
             ,
             he
             abused
             you
             :
             For
             that
             very
             ,
             &c.
             leaves
             out
             those
             words
             ,
             
               sicut
               de
               substantia
               fidei
            
             ,
             and
             try
             if
             you
             can
             render
             that
             otherwise
             ,
             than
             
               as
               of
               the
               substance
               of
               Faith
               :
            
             
             to
             manifest
             your
             Forgery
             ,
             the
             whole
             place
             is
             cited
             in
             the
             Margin
             .
             Is
             this
             your
             fidelity
             in
             quoting
             Authors
             ,
             even
             when
             you
             charge
             others
             with
             wronging
             them
             ?
             It
             may
             be
             you
             will
             say
             yet
             ,
             That
             
               Scotus
               doth
               not
               say
               ,
               it
               is
               to
               be
               held
               ,
            
             sicut
             de
             substantia
             fidei
             ,
             though
             it
             be
             declared
             by
             the
             Church
             to
             be
             so
             held
             !
             But
             what
             means
             then
             the
             
               ex
               quo
            
             ,
             if
             men's
             Faith
             must
             not
             be
             guided
             by
             the
             
               Churches
               Declaration
            
             :
             for
             if
             it
             be
             therefore
             to
             be
             believed
             necessarily
             ,
             because
             declared
             by
             the
             Church
             ,
             it
             must
             be
             believed
             as
             it
             is
             declared
             by
             the
             Church
             :
             If
             therefore
             the
             Church
             declares
             that
             it
             is
             to
             be
             held
             
               as
               of
               the
               substance
               of
               
               Faith
               ,
            
             it
             ought
             to
             be
             held
             so
             by
             such
             as
             are
             bound
             to
             believe
             it
             on
             the
             Churches
             Declaration
             .
             Besides
             ,
             you
             will
             not
             say
             ,
             but
             that
             it
             was
             to
             be
             believed
             before
             ;
             now
             ,
             what
             alteration
             is
             caused
             by
             the
             Declaration
             of
             the
             Church
             ,
             but
             this
             ,
             That
             which
             was
             before
             to
             be
             believed
             simply
             and
             in
             it self
             ,
             is
             now
             to
             be
             believed
             on
             the
             account
             of
             the
             Churches
             Declaration
             ,
             as
             of
             the
             substance
             of
             Faith.
             And
             thus
             it
             is
             impossible
             to
             relieve
             your self
             with
             your
             old
             shift
             of
             
               Material
               and
               Formal
               Object
            
             ,
             which
             you
             betake
             your self
             to
             .
             Thus
             still
             we
             see
             you
             are
             that
             most
             unhappy
             person
             ,
             who
             never
             begin
             a
             charge
             against
             your
             adversary
             ,
             but
             it
             falls
             back
             most
             unevitably
             upon
             your self
             ,
             who
             so
             readily
             make
             use
             of
             forgeries
             ,
             to
             prove
             others
             guilty
             of
             them
             .
          
           
             Upon
             Scotus
             his
             mentioning
             the
             
               Churches
               Declaration
            
             ,
             his
             Lordship
             inquires
             ,
             
               What
               this
               Declaration
               is
               ,
               and
               how
               far
               it
               extends
               .
            
             For
             which
             ,
             
             
             his
             Lordship
             saith
             ,
             
               The
               Master
               teacheth
               ,
               and
               his
               Scholars
               too
               ,
               that
               every
               thing
               which
               belongs
               to
               the
               Exposition
               or
               Declaration
               of
               another
               ,
            
             intus
             est
             ,
             
               is
               not
               another
               contrary
               thing
               ,
               but
               is
               contained
               within
               the
               bowels
               and
               nature
               of
               that
               which
               is
               interpreted
               :
               from
               which
               ,
               if
               the
               Declaration
               depart
               ,
               it
               is
               faulty
               and
               erronious
               ,
               because
               ,
               instead
               of
               declaring
               ,
               it
               gives
               another
               and
               contrary
               sense
               .
               Therefore
               when
               the
               Church
               declares
               any
               thing
               in
               Council
               ,
               either
               that
               which
               she
               declares
               was
            
             intus
             ,
             or
             extra
             ;
             
               in
               the
               nature
               and
               verity
               of
               the
               thing
               ,
               or
               out
               of
               it
               .
               If
               it
               were
            
             extra
             ,
             
               without
               the
               nature
               of
               the
               thing
               declared
               ,
               then
               the
               Declaration
               of
               the
               thing
               is
               false
               ;
               and
               so
               ,
               far
               from
               being
               Fundamental
               in
               the
               Faith.
               If
               it
               were
            
             intus
             ,
             
               within
               the
               nature
               and
               compass
               of
               the
               thing
               ,
               though
               not
               open
               and
               apparent
               to
               every
               eye
               ;
               then
               the
               Declaration
               is
               true
               ,
               but
               not
               otherwise
               Fundamental
               then
               the
               thing
               is
               which
               is
               declared
               :
               for
               that
               which
               is
            
             intus
             ,
             
               cannot
               be
               larger
               or
               deeper
               ,
               than
               that
               in
               which
               it
               is
               ;
               if
               it
               were
               ,
               it
               could
               not
               be
            
             intus
             .
             
               Therefore
               nothing
               is
               simply
               Fundamental
               ,
               because
               the
               Church
               declares
               it
               ;
               but
               because
               it
               is
               so
               ,
               in
               the
               nature
               of
               the
               thing
               which
               the
               Church
               declares
               .
            
             In
             answer
             to
             this
             ,
             you
             seem
             more
             ingenuous
             than
             usual
             ;
             for
             you
             acknowledge
             ,
             
               that
               his
               expression
               is
               learnedly
               solid
               and
               good
               :
            
             but
             yet
             you
             would
             seem
             to
             return
             some
             answer
             to
             this
             Argument
             ,
             
               viz.
               That
               although
               there
               be
               no
               alteration
               in
               the
               nature
               of
               the
               Articles
               by
               the
               Churches
               Declaration
            
             ;
             
             
               yet
               this
               doth
               not
               hinder
               them
               from
               becoming
               Fundamental
               in
               that
               sense
               in
               which
               we
               dispute
               ,
            
             i.
             e.
             
               such
               as
               cannot
               be
               denyed
               or
               doubted
               of
               under
               pain
               of
               damnation
               ,
               although
               they
               were
               not
               thus
               Fundamental
               before
               the
               Declaration
               ,
               as
               not
               being
               so
               clearly
               proposed
               to
               us
               ,
               as
               that
               we
               were
               bound
               to
               believe
               them
               .
               Neither
               doth
               this
               take
               away
               any
               thing
               from
               their
            
             intus
             ,
             
               or
               that
               Being
               which
               they
               had
               of
               themselves
               ;
               but
               only
               gives
               a
               certainty
               of
               their
               being
               so
               ,
               and
               declares
               that
               they
               ought
               to
               be
               so
            
             quoad
             nos
             ,
             
               as
               well
               as
            
             quoad
             se
             ,
             
               and
               internally
               .
               And
               it
               is
               no
               evasion
               ,
               but
               a
               solid
               distinction
               ,
            
             
             
               that
               the
               Declaration
               of
               the
               Church
               varies
               not
               the
               thing
               in
               it self
               ,
               but
            
             quoad
             nos
             
               in
               its
               respect
               to
               us
            
             .
             The
             substance
             of
             your
             Answer
             lyes
             in
             this
             ,
             That
             though
             the
             Church
             by
             her
             Declaration
             ,
             doth
             not
             alter
             the
             nature
             of
             things
             ,
             yet
             she
             may
             ,
             and
             doth
             ,
             our
             
               Obligation
               to
               believe
            
             them
             ;
             so
             that
             such
             things
             which
             men
             might
             have
             been
             saved
             without
             believing
             before
             ,
             when
             once
             the
             Church
             hath
             declared
             them
             ,
             become
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             .
             And
             yet
             you
             would
             not
             have
             this
             called
             
               making
               new
               Articles
               of
               Faith
            
             :
             
             But
             I
             pray
             tell
             us
             ,
             what
             you
             mean
             by
             
               Articles
               of
               Faith
            
             ;
             are
             not
             those
             properly
             Articles
             of
             Faith
             ,
             as
             distinct
             from
             
               Theological
               Verities
            
             ,
             which
             are
             necessary
             to
             be
             believed
             by
             all
             ?
             If
             therefore
             those
             things
             which
             the
             Church
             declares
             ,
             were
             before
             not
             necessary
             ,
             and
             by
             the
             
               Churches
               Declaration
            
             do
             become
             necessary
             ;
             than
             certainly
             those
             things
             which
             were
             not
             
               Articles
               of
               Faith
            
             ,
             
             do
             become
             Articles
             of
             Faith
             ,
             and
             what
             then
             doth
             the
             Church
             by
             her
             Declaration
             ,
             but
             make
             New
             Articles
             of
             Faith
             ?
             But
             ,
             though
             you
             assert
             the
             thing
             ,
             you
             like
             not
             the
             terms
             ,
             because
             they
             do
             not
             sound
             so
             pleasantly
             to
             the
             ears
             of
             Christians
             ,
             who
             believe
             all
             
               Obligation
               to
               Faith
            
             doth
             depend
             upon
             immediate
             Divine
             Revelation
             .
             Setting
             aside
             therefore
             the
             terms
             ,
             let
             us
             examine
             the
             thing
             ,
             to
             see
             upon
             what
             grounds
             the
             Church
             can
             make
             that
             necessary
             to
             us
             ,
             which
             was
             not
             in
             it self
             .
             In
             which
             case
             the
             Obligation
             not
             arising
             from
             the
             necessity
             of
             the
             Matter
             in
             it self
             to
             be
             believed
             ,
             it
             is
             no
             otherwise
             intelligible
             ,
             but
             that
             it
             must
             result
             from
             the
             supposition
             of
             some
             
               Immediate
               Revelation
            
             .
             For
             nothing
             else
             can
             bind
             us
             to
             an
             
               Internal
               Assent
            
             ,
             which
             you
             require
             as
             necessary
             to
             the
             Churches
             Definitions
             but
             that
             ,
             unless
             you
             can
             shew
             how
             any
             Society
             of
             men
             considered
             as
             such
             ,
             have
             power
             to
             oblige
             all
             other
             men
             to
             believe
             what
             they
             declare
             on
             pain
             of
             damnation
             for
             not
             doing
             it
             .
             I
             pray
             tell
             me
             ,
             whether
             the
             Apostles
             themselves
             had
             power
             to
             bind
             all
             Christians
             to
             the
             belief
             of
             something
             as
             necessary
             ,
             which
             the
             
               Spirit
               of
               God
            
             did
             not
             immediately
             reveal
             to
             them
             to
             be
             so
             ?
             If
             not
             ,
             what
             power
             can
             any
             Church
             have
             to
             do
             it
             ,
             without
             a
             greater
             measure
             of
             Infallibility
             ,
             than
             the
             Apostles
             ever
             pretended
             to
             ?
             For
             ,
             they
             never
             attempted
             to
             define
             any
             thing
             as
             necessary
             ,
             which
             was
             supposed
             unnecessary
             to
             be
             believed
             after
             the
             Doctrine
             of
             the
             Gospel
             was
             declared
             to
             the
             world
             .
             Before
             then
             you
             can
             perswade
             us
             to
             believe
             that
             your
             Church
             can
             make
             any
             thing
             necessary
             ,
             which
             was
             
               not
               so
            
             ,
             you
             must
             prove
             an
             
               Absolute
               Infallible
               Divine
               Assistance
               of
               God's
               Spirit
            
             with
             your
             Church
             ,
             in
             whatever
             she
             shall
             attempt
             to
             declare
             or
             define
             as
             matter
             of
             Faith.
             As
             for
             instance
             ,
             Supposing
             it
             not
             necessary
             to
             Salvation
             in
             it self
             to
             believe
             the
             
               Immaculate
               Conception
            
             of
             the
             
               Virgin
               Mary
            
             ,
             how
             is
             it
             possible
             to
             conceive
             ,
             after
             your
             
               Churches
               Definition
            
             of
             it
             ,
             it
             should
             become
             necessary
             ,
             unless
             it
             be
             supposed
             that
             there
             was
             an
             
               Immediate
               Divine
               Revelation
            
             ,
             in
             that
             Definition
             .
             For
             ,
             nothing
             but
             
               Divine
               Authority
            
             commanding
             our
             Assent
             ,
             the
             ground
             of
             Faith
             must
             be
             resolved
             into
             that
             ;
             now
             in
             this
             case
             ,
             besides
             the
             Immediate
             Assent
             to
             the
             thing
             declared
             as
             a
             truth
             ,
             there
             is
             a
             distinct
             Proposition
             to
             be
             believed
             ,
             which
             is
             ,
             That
             
               what
               was
               not
               before
               necessary
               to
               be
               believed
               ,
               doth
               now
               become
               necessary
               to
               be
               believed
               by
               all
            
             ;
             and
             shew
             us
             ,
             either
             that
             there
             is
             
               Divine
               Revelation
            
             for
             this
             ,
             or
             else
             excuse
             us
             ,
             that
             we
             cannot
             give
             an
             
               Internal
               Assent
            
             to
             it
             .
             For
             ,
             we
             have
             not
             learnt
             to
             give
             an
             Assent
             of
             Faith
             to
             a
             meer
             humane
             Proposition
             ,
             or
             ,
             in
             our
             Saviour's
             words
             ,
             we
             call
             no
             man
             ,
             
               Master
               upon
               Earth
            
             ,
             so
             as
             to
             promise
             to
             believe
             it
             in
             the
             power
             of
             any
             Church
             whatsoever
             ,
             to
             make
             any
             thing
             necessary
             to
             be
             believed
             ,
             which
             was
             not
             so
             before
             .
             Hence
             it
             appears
             ,
             that
             your
             Distinction
             of
             ,
             
               in
               se
               ,
               &
               quoad
               nos
               ,
            
             is
             as
             insignificant
             ,
             as
             your
             pretence
             of
             the
             Churches
             Power
             to
             define
             matters
             of
             Faith
             is
             presumptuous
             and
             arrogant
             ,
             being
             the
             highest
             degree
             of
             
               Lording
               it
               over
               the
               Christian
               world
               .
            
          
           
             Why
             your
             Church
             may
             not
             as
             well
             declare
             something
             not
             to
             be
             of
             Faith
             ,
             
             which
             before
             was
             of
             Faith
             ,
             as
             declare
             something
             to
             be
             of
             Faith
             ,
             which
             before
             was
             not
             of
             Faith
             ,
             it
             is
             not
             easie
             to
             apprehend
             ,
             if
             that
             thing
             might
             be
             supposed
             of
             Faith
             before
             ,
             without
             the
             Churches
             explicit
             Declaration
             .
             For
             in
             that
             case
             the
             Church
             would
             not
             so
             apparently
             contradict
             her self
             ;
             for
             that
             Contradiction
             doth
             not
             lye
             in
             varying
             the
             respects
             of
             things
             ,
             but
             in
             one
             Declaration
             contradicting
             another
             .
             For
             otherwise
             ,
             it
             is
             as
             great
             a
             contradiction
             to
             say
             ,
             That
             something
             which
             was
             not
             necessary
             ,
             is
             become
             necessary
             ;
             as
             that
             a
             thing
             which
             was
             necessary
             ,
             is
             become
             not
             necessary
             .
             Therefore
             if
             there
             be
             a
             contradiction
             in
             one
             ,
             there
             is
             in
             the
             
             other
             .
             If
             the
             Contradiction
             lyes
             in
             the
             Declaration
             ,
             you
             must
             say
             ,
             That
             nothing
             could
             be
             supposed
             necessary
             to
             be
             believed
             ,
             but
             what
             was
             declared
             by
             the
             Church
             to
             be
             so
             ,
             and
             as
             declared
             by
             the
             Church
             :
             which
             is
             a
             Province
             as
             difficult
             as
             necessary
             to
             be
             undertaken
             ,
             to
             rid
             your
             hands
             of
             this
             difficulty
             .
             For
             otherwise
             ,
             that
             Answer
             of
             yours
             cannot
             reach
             the
             Objection
             .
          
           
             And
             now
             we
             come
             to
             that
             Testimony
             of
             S.
             Augustine
             ,
             which
             was
             produced
             to
             prove
             ,
             
               That
               all
               Points
               defined
               by
               the
               Church
               are
               Fundamental
               :
            
             
             Which
             say
             ,
             
               It
               is
               a
               thing
               founded
               .
               An
               erring
               Disputant
               is
               to
               be
               born
               with
               in
               other
               Questions
               ,
            
             
             
               not
               diligently
               digested
               ,
               not
               yet
               made
               firm
               by
               full
               Authority
               of
               the
               Church
               ;
               there
               errour
               is
               to
               be
               born
               with
               :
               but
               it
               ought
               not
               to
               proceed
               so
               farre
               ,
               that
               it
               should
               labour
               to
               shake
               the
               Foundation
               it self
               of
               the
               Church
               .
            
             Now
             to
             this
             place
             his
             Lordship
             answers
             .
             1.
             
             
               He
               speaks
               of
               a
               Foundation
               of
               Doctrine
               in
               Scripture
               ,
               not
               of
               a
               Church-Definition
               :
               This
               appears
               ,
            
             saith
             he
             ,
             
             
               For
               few
               lines
               before
               ,
               he
               tells
               us
               ,
               There
               was
               a
               Question
               moved
               to
               S.
            
             Cyprian
             ,
             
               Whether
               Baptism
               was
               concluded
               to
               the
               eighth
               day
               ,
               as
               well
               as
               Circumcision
               ?
               and
               no
               doubt
               was
               made
               then
               of
               the
               beginning
               of
               sin
               ;
               and
               that
               out
               of
               this
               thing
               ,
               about
               which
               no
               Question
               was
               moved
               ,
               that
               Question
               that
               was
               made
               was
               answered
               .
               And
               again
               ,
               that
               S.
            
             Cyprian
             
               took
               that
               which
               he
               gave
               in
               Answer
               from
               the
               Foundation
               of
               the
               Church
               ,
               to
               confirm
               a
               Stone
               that
               was
               shaking
               ▪
               Now
               S.
            
             Cyprian
             
               in
               all
               the
               Answer
               that
               he
               gives
               ,
               hath
               not
               one
               word
               of
               any
               Definition
               of
               the
               Church
               :
               therefore
            
             ea
             res
             ,
             
               that
               thing
               by
               which
               he
               answered
               ,
               was
               a
               Foundation
               of
               prime
               and
               setled
               Scripture-Doctrine
               ,
               not
               any
               Definition
               of
               the
               Church
               :
               Therefore
               that
               which
               he
               took
               out
               of
               the
               Foundation
               of
               the
               Church
               ,
               to
               fasten
               the
               Stone
               that
               shook
               ,
               was
               not
               Definition
               of
               the
               Church
               ,
               but
               the
               Foundation
               of
               the
               Church
               it self
               ,
               the
               Scripture
               upon
               which
               it
               is
               builded
               :
               as
               appeareth
               in
               the
            
             Milevitane
             
               Councils
               ;
               where
               the
               Rule
               by
               which
            
             Pelagius
             
               was
               condemned
               ,
               is
               the
               Rule
               of
               Scripture
               .
               Therefore
               S.
            
             Augustine
             
               goes
               on
               in
               the
               same
               sense
               ,
               that
               the
               Disputer
               is
               not
               to
               be
               born
               any
               longer
               ,
               that
               shall
               endeavour
               to
               shake
               the
               Foundation
               it self
               ,
               upon
               which
               the
               whole
               Church
               is
               grounded
               .
            
             2.
             
             His
             Lordship
             answers
             ,
             
               That
               ,
               granting
               that
               the
               Churches
               Definition
               ,
               was
               meant
               by
               S.
            
             Austin
             ,
             
               yet
               it
               can
               never
               follow
               out
               of
               any
               ,
               or
               all
               these
               Circumstances
               ,
               that
               all
               Points
               defined
               by
               the
               Church
               are
               Fundamental
               ,
               because
               this
               Foundation
               may
               be
               upon
               Humane
               Authority
               ;
               and
               that
               which
               follows
               ,
               only
               is
               ,
               That
               things
               are
               not
               to
               be
               opposed
               ,
               which
               are
               made
               firm
               by
               full
               Authority
               of
               the
               Church
               ;
               but
               it
               cannot
               be
               thence
               concluded
               ,
               They
               are
               therefore
               Fundamental
               in
               the
               Faith.
            
             
             This
             is
             the
             substance
             of
             his
             Lordships
             Answer
             to
             this
             place
             ;
             which
             we
             must
             consider
             what
             you
             reply
             to
             .
             First
             ,
             you
             say
             ,
             
               That
               it
               cannot
               be
               doubted
               but
               that
               S.
            
             Austin
             
               's
               judgement
               was
               ,
               that
               all
               our
               Faith
               depended
               on
               the
               Authority
               of
               the
               Church
               ,
               and
               therefore
               that
               he
               that
               opposeth
               himself
               against
               this
               ,
               endeavoureth
               to
               shake
               and
               destroy
               the
               very
               ground-work
               of
               all
               Divine
               and
               Supernatural
               Faith.
            
             This
             is
             a
             rare
             way
             of
             silencing
             Adversaries
             ,
             by
             telling
             them
             ,
             
               That
               cannot
               be
               doubted
            
             ,
             which
             others
             can
             see
             no
             reason
             at
             all
             to
             believe
             .
             As
             in
             this
             present
             case
             you
             ,
             tell
             me
             ,
             that
             cannot
             be
             doubted
             ,
             which
             I
             utterly
             deny
             ,
             viz.
             That
             S.
             Austins
             judgement
             was
             ,
             that
             all
             our
             Faith
             depended
             on
             the
             
               Authority
               of
               the
               Church
            
             ;
             and
             if
             all
             the
             proof
             you
             have
             for
             it
             ,
             be
             only
             that
             well-known
             place
             ,
             
               Ego
               verò
               Evangelio
               non
               crederem
               ,
               &c.
               
            
             You
             shall
             in
             time
             see
             ,
             what
             an
             ill
             choice
             you
             made
             of
             fixing
             your
             proof
             wholly
             upon
             that
             .
             But
             whoever
             is
             never
             so
             little
             conversant
             in
             S.
             Augustin's
             way
             of
             disputing
             either
             against
             the
             
               Donatists
               ,
               Pelagians
            
             ,
             or
             Manichees
             ,
             will
             find
             very
             little
             reason
             to
             doubt
             ,
             but
             that
             he
             made
             the
             
             
               Foundation
               of
               Faith
            
             ,
             to
             be
             
               God's
               Word
            
             ,
             and
             not
             the
             Authority
             of
             the
             Church
             .
             Indeed
             S.
             Austin
             ,
             by
             way
             of
             Prescription
             ,
             often
             makes
             use
             of
             the
             
               Churches
               Authority
            
             ,
             not
             where
             there
             hath
             been
             particular
             Definitions
             ,
             but
             
               Vniversal
               Consent
            
             ,
             which
             he
             understands
             by
             the
             settlement
             ,
             by
             
               full
               Authority
               of
               the
               Church
            
             ;
             but
             this
             he
             insists
             not
             on
             as
             the
             ground
             of
             Faith
             ,
             but
             to
             shew
             the
             unreasonableness
             of
             mens
             opposing
             those
             things
             which
             the
             
               Vniversal
               Church
            
             was
             agreed
             in
             ,
             as
             in
             this
             Controversie
             here
             disputed
             by
             him
             concerning
             
               Original
               Sin
               in
               Infants
            
             .
             Therefore
             if
             I
             understand
             S.
             Austin
             in
             this
             place
             ,
             he
             doth
             not
             at
             all
             speak
             concerning
             what
             is
             to
             be
             owned
             as
             a
             matter
             of
             Faith
             simply
             in
             it self
             ,
             but
             what
             the
             
               Churches
               Carriage
            
             towards
             Dissenters
             is
             .
             For
             after
             that
             Citation
             of
             S.
             Cyprian
             at
             the
             Conclusion
             of
             his
             Sermon
             ,
             he
             addresseth
             himself
             to
             the
             Pelagians
             ,
             as
             his
             dissenting
             Brethren
             ;
             Therefore
             ,
             saith
             he
             ,
             
               Let
               us
               ,
               if
               possible
               ,
               intreat
               this
               of
               our
               Brethren
               ,
               That
               they
               would
               no
               longer
               call
               us
               Hereticks
               ;
               because
               we
               might
               as
               well
               call
               them
               so
               if
               we
               would
               ,
            
             
             
               but
               we
               do
               not
            
             .
             Why
             was
             S.
             Austin
             so
             scrupulous
             of
             calling
             the
             
               Pelagians
               Hereticks
            
             ,
             if
             he
             made
             the
             Definition
             of
             the
             Church
             the
             Foundation
             of
             Faith
             ,
             and
             looked
             on
             this
             Controversie
             as
             defined
             by
             full
             Authority
             of
             the
             Church
             ?
             And
             after
             ,
             speakes
             of
             the
             Churches
             bearing
             with
             them
             still
             ,
             in
             order
             to
             their
             instruction
             ;
             though
             they
             were
             gone
             so
             far
             ,
             that
             they
             were
             scarce
             to
             be
             born
             with
             ;
             and
             that
             the
             Church
             exercised
             great
             patience
             towards
             them
             ;
             therefore
             intreats
             them
             not
             to
             abuse
             this
             patience
             of
             the
             Church
             ,
             but
             to
             be
             reformed
             ,
             since
             they
             did
             exhort
             as
             Friends
             ,
             and
             not
             contend
             as
             enemies
             .
             And
             so
             brings
             in
             the
             former
             words
             ,
             which
             I
             thus
             paraphrase
             ;
             
               It
               is
               a
               thing
               to
               be
               taken
               for
               granted
               ,
               that
               in
               disputable
               Points
               ,
               and
               such
               as
               the
               Church
               hath
               not
               alwaies
               been
               agreed
               in
               ,
               dissenters
               may
               be
               born
               with
               :
               but
               if
               direct
               and
               full
               opposition
               to
               the
               clear
               sense
               of
               the
               Church
               should
               still
               be
               suffered
               ,
               it
               would
               overthrow
               the
               very
               Foundation
               of
               the
               Church
               it self
               .
            
             And
             that
             this
             ,
             and
             no
             other
             ,
             is
             the
             plain
             and
             genuine
             meaning
             of
             S.
             Austin
             ,
             is
             evident
             to
             any
             one
             who
             impartially
             considers
             antecedents
             and
             consequents
             ,
             and
             the
             natural
             sense
             of
             the
             words
             themselves
             .
             Before
             ,
             he
             spake
             how
             far
             the
             Church
             had
             born
             with
             them
             :
             in
             the
             words
             themselves
             ,
             he
             tells
             them
             ,
             They
             must
             not
             expect
             the
             Church
             would
             alwaies
             bear
             with
             them
             ,
             if
             they
             joyned
             Obstinacy
             with
             their
             Errours
             for
             that
             would
             ruine
             the
             Church
             ,
             if
             she
             continually
             suffered
             such
             as
             violently
             opposed
             things
             contrary
             to
             her
             clearest
             sense
             :
             and
             after
             tells
             them
             ,
             
               This
               is
               not
               expedient
               :
               for
               hitherto
               ,
               it
               may
               be
               ,
               our
               patience
               is
               not
               to
               be
               found
               fault
               withall
            
             ;
             
             
               but
               we
               ought
               likewise
               to
               fear
               ,
               lest
               we
               be
               blamed
               for
               our
               negligence
               :
            
             Which
             words
             immediately
             follow
             the
             former
             .
             And
             is
             not
             this
             now
             a
             rare
             consequence
             ,
             If
             the
             Church
             must
             not
             alwaies
             bear
             with
             such
             as
             oppose
             her
             ,
             then
             whatever
             is
             defined
             by
             the
             Church
             is
             Fundamental
             ?
             For
             it
             is
             most
             evident
             ,
             S.
             Austin
             speaks
             not
             of
             the
             
               Churches
               Power
            
             ,
             in
             defining
             matters
             of
             Faith
             ,
             but
             of
             the
             
               Churches
               proceeding
               with
               obstinate
               Hereticks
            
             .
             And
             therefore
             the
             Foundation
             spoken
             of
             ,
             is
             not
             the
             Foundation
             of
             her
             Belief
             ,
             but
             of
             her
             Communion
             ;
             which
             the
             continual
             bearing
             with
             such
             obstinate
             persons
             as
             the
             Pelagians
             were
             ,
             would
             in
             time
             overthrow
             .
             The
             want
             of
             understanding
             this
             to
             be
             S.
             Augustine's
             meaning
             ,
             hath
             made
             you
             spend
             many
             words
             to
             very
             little
             purpose
             ,
             supposing
             all
             along
             that
             he
             speaks
             of
             the
             
               Churches
               Definition
            
             ,
             and
             not
             her
             proceedings
             .
             Your
             Reply
             to
             his
             Lordships
             second
             Answer
             ,
             runs
             upon
             the
             same
             mistake
             ,
             that
             he
             speaks
             of
             
               Shaking
               the
               Foundation
               of
               Faith
            
             ,
             whereas
             I
             have
             already
             
             shewed
             ,
             that
             he
             speaks
             of
             no
             such
             thing
             ,
             and
             therefore
             that
             ,
             as
             well
             as
             the
             former
             Answer
             ,
             fall
             to
             the
             ground
             together
             ,
             being
             both
             built
             on
             the
             same
             
               mistaken
               Foundation
            
             .
          
        
         
           
             CHAP.
             III.
             The
             Absurdities
             of
             the
             Romanists
             Doctrine
             of
             Fundamentals
             .
          
           
             
               The
               Churches
               Authority
               must
               be
               Divine
               ,
               if
               whatever
               she
               defines
               be
               Fundamental
               .
               His
               Lordship
               ,
               and
               not
               the
               Testimony
               of
               S.
               Augustine
               ,
               shamefully
               abused
               ,
               three
               several
               wayes
               .
               Bellarmine
               not
               mis-cited
               ;
               the
               Pelagian
               Heresie
               condemned
               by
               the
               General
               Council
               at
               Ephesus
               .
               The
               Pope's
               Authority
               not
               implyed
               in
               that
               of
               Councils
               .
               The
               gross
               Absurdities
               of
               the
               distinction
               of
               the
               Church
               teaching
               and
               representative
               ,
               from
               the
               Church
               taught
               and
               dissusive
               ,
               in
               the
               Question
               of
               Fundamentals
               .
               The
               Churches
               Authority
               and
               Testimony
               in
               matters
               of
               Faith
               ,
               distinguished
               .
               The
               Testimonies
               of
               
                 Vincentius
                 Lerinensis
              
               explained
               ,
               and
               shewed
               to
               be
               directly
               contrary
               to
               the
               Roman
               Doctrine
               of
               Fundamentals
               .
               Stapleton
               and
               Bellarmine
               not
               reconciled
               by
               the
               vain
               endeavours
               used
               to
               that
               end
               .
            
          
           
             THe
             main
             Doctrine
             of
             Fundamentals
             being
             in
             the
             foregoing
             Chapter
             setled
             and
             cleared
             ,
             
             what
             remains
             of
             that
             subject
             will
             be
             capable
             of
             a
             quicker
             dispatch
             .
             The
             scope
             of
             this
             Chapter
             ,
             is
             ,
             to
             assoil
             those
             difficulties
             ,
             which
             your
             doctrine
             of
             Fundamentals
             is
             subject
             to
             .
             What
             little
             footing
             that
             hath
             in
             the
             place
             of
             S.
             Augustine
             ,
             was
             the
             last
             thing
             discussed
             in
             the
             preceding
             Chapter
             ;
             and
             therefore
             must
             not
             be
             repeated
             here
             .
             His
             Lordship
             urgeth
             this
             reason
             why
             S.
             Augustine
             ,
             or
             any
             other
             reasonable
             man
             could
             not
             believe
             ,
             
             that
             whatever
             is
             defined
             by
             the
             Church
             is
             
               Fundamental
               in
               the
               Faith
               ;
               because
               full
               Church-Authority
               (
               alwaies
               the
               time
               that
               included
               the
               Holy
               Apostles
               being
               past
               by
               ,
               and
               not
               comprehended
               in
               it
               )
               is
               but
               Church-Authority
               ;
               and
               Church-Authority
               ,
               when
               it
               is
               at
               full
               Sea
               ,
               is
               not
               simply
               divine
               ;
               therefore
               the
               sentence
               of
               it
               not
               Fundamentall
               in
               the
               Faith.
            
             To
             this
             you
             very
             wisely
             and
             learnedly
             answer
             ;
             
               I
               will
               not
               dispute
               with
               his
               Lordship
               ,
               whether
               it
               be
               ,
               or
               no
               ;
               because
               it
               is
               sufficient
               that
               such
               Authority
               be
               infallible
               .
            
             
             
               For
               if
               it
               be
               infallible
               ,
               it
               cannot
               propose
               to
               us
               any
               thing
               as
               revealed
               by
               God
               ,
               but
               what
               is
               so
               revealed
               .
               So
               that
               to
               dispute
               against
               this
               Authority
               ,
               is
               in
               effect
               to
               take
               away
               all
               Authority
               from
               divine
               Revelation
               ;
               we
               having
               no
               other
               absolute
               certainty
               ,
               that
               this
               or
               that
               is
               revealed
               by
               God
               ,
               but
               only
               the
               Infallibility
               of
               the
               Church
               proposing
               ,
               or
               attesting
               it
               unto
               us
               as
               revealed
               .
               Whence
               also
               it
               follows
               ,
               that
               to
               doubt
               ,
               dispute
               against
               ,
               or
               deny
               any
               thing
               that
               is
               proposed
               by
               the
               Infallible
               Authority
               of
               the
               Church
               ,
               is
               to
               doubt
               ,
               dispute
               against
               ,
               and
               deny
               that
               which
               is
               Fundamental
               in
               Faith.
            
             His
             Lordship
             denies
             the
             sentence
             of
             the
             Church
             to
             be
             Fundamental
             in
             the
             Faith
             ,
             because
             
               not
               Divine
            
             ;
             you
             dare
             not
             say
             ,
             It
             is
             Divine
             ,
             but
             contend
             that
             it
             is
             Infallible
             ,
             and
             from
             that
             Infallibility
             inferr
             ,
             That
             
               Whosoever
               denies
               the
               Churches
               Infallibility
               ,
               must
               deny
               something
               Fundamental
               in
               the
               Faith
               ,
               because
               we
               can
               have
               no
               other
               absolute
               certainty
               that
               any
               thing
               is
               revealed
               by
               God
               ,
               but
               only
               from
               the
               Churches
               Infallibility
               ,
            
             So
             that
             your
             whole
             proof
             rests
             upon
             a
             very
             rotten
             and
             uncertain
             Foundation
             ,
             viz.
             that
             all
             certainty
             in
             matters
             of
             Faith
             ,
             doth
             depend
             upon
             the
             
               Churches
               Infallibility
            
             ;
             the
             falshood
             and
             unreasonableness
             of
             which
             principle
             ,
             
             will
             at
             large
             be
             discovered
             in
             the
             succeeding
             Controversie
             .
             And
             if
             this
             fails
             ,
             then
             the
             denial
             of
             the
             Churches
             Infallibility
             doth
             not
             inferr
             the
             denial
             of
             any
             thing
             Fundamental
             in
             the
             Faith
             ,
             because
             men
             may
             be
             certain
             of
             all
             Fundamentals
             ,
             without
             believing
             this
             Infallibility
             .
             But
             yet
             ,
             say
             you
             ,
             
               There
               is
               no
               necessity
               of
               asserting
               Church-Authority
               to
               be
               Divine
               ,
               but
               only
               to
               be
               infallible
               ,
               in
               order
               to
               the
               making
               what
               she
               defines
               to
               be
               Fundamental
               .
            
             A
             rare
             and
             excellent
             piece
             of
             your
             old
             
               Theological
               Reason
            
             ;
             as
             though
             any
             thing
             could
             be
             any
             further
             Infallible
             than
             it
             is
             Divine
             ,
             or
             any
             further
             owned
             to
             be
             Divine
             ,
             than
             as
             it
             is
             Infallible
             .
             I
             pray
             ,
             acquaint
             us
             with
             these
             rare
             Arts
             of
             distinguishing
             between
             an
             Authority
             Divine
             and
             Infallible
             ,
             when
             the
             ground
             of
             that
             Infallibility
             ,
             is
             the
             supposition
             of
             something
             properly
             and
             simply
             Divine
             ,
             which
             is
             the
             
               Infallible
               Assistance
            
             of
             
               God's
               Spirit
            
             .
             Is
             that
             Assistance
             Infallible
             too
             ,
             but
             not
             Divine
             ?
             If
             it
             be
             Divine
             ,
             as
             well
             as
             Infallible
             ,
             how
             comes
             that
             Infallibility
             which
             flows
             from
             it
             not
             to
             be
             Divine
             ,
             when
             the
             cause
             of
             it
             was
             simply
             and
             absolutely
             so
             ?
             Besides
             ,
             what
             
               Infallible
               Authority
            
             is
             that
             which
             makes
             all
             its
             
               Definitions
               Fundamental
            
             ,
             and
             yet
             is
             not
             in
             it self
             Divine
             ?
             From
             whence
             comes
             any
             thing
             to
             be
             Fundamental
             ?
             You
             tell
             us
             your self
             ,
             
               as
               it
               is
               known
               to
               be
               revealed
               by
               God.
            
             And
             can
             any
             thing
             be
             known
             to
             be
             revealed
             by
             God
             ,
             but
             by
             an
             
               Authority
               Divine
            
             ?
             especially
             on
             your
             principles
             ,
             who
             make
             all
             certainty
             of
             knowing
             it
             to
             depend
             on
             that
             Churches
             Authority
             ?
             If
             so
             ,
             then
             since
             the
             Churches
             sentence
             makes
             things
             become
             matters
             of
             Faith
             ,
             some
             things
             may
             become
             matters
             of
             Faith
             ,
             which
             have
             no
             
               Divine
               Authority
            
             for
             them
             .
             But
             this
             excellent
             and
             subtle
             distinction
             between
             Divine
             and
             
               Infallible
               Authority
            
             ,
             we
             shall
             have
             occasion
             to
             examine
             afterwards
             .
             And
             therefore
             it
             is
             well
             you
             tell
             us
             ,
             
               Notwithstanding
               that
               Infallible
               and
               Divine
               ,
               seem
               to
               many
               great
               Divines
               to
               be
               terms
               convertible
               ,
            
             which
             only
             acquaints
             us
             with
             thus
             much
             ,
             that
             there
             are
             some
             men
             who
             understand
             things
             better
             than
             you
             do
             ;
             and
             that
             to
             do
             so
             ,
             is
             to
             be
             a
             
               great
               Divine
            
             .
             And
             if
             Stapleton
             be
             one
             of
             these
             ,
             we
             are
             not
             much
             offended
             at
             it
             ;
             and
             so
             far
             we
             will
             take
             the
             Testimonies
             which
             you
             produce
             out
             of
             him
             .
             —
             That
             which
             next
             follows
             depends
             upon
             the
             proof
             of
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             which
             when
             you
             have
             sufficiently
             cleared
             ,
             we
             will
             believe
             ,
             that
             there
             can
             be
             no
             plain
             Scripture
             ,
             or
             
               Evident
               Reason
            
             against
             any
             of
             their
             Definitions
             ,
             but
             till
             then
             we
             must
             believe
             there
             may
             be
             room
             for
             both
             .
          
           
             Your
             next
             Section
             promiseth
             to
             shew
             us
             
               a
               shameful
               abuse
               of
               S.
            
             Augustine
             
               's
               Testimony
            
             ,
             
             
               three
               several
               waies
            
             ;
             But
             ,
             if
             it
             appears
             ,
             that
             not
             one
             of
             those
             waies
             will
             hold
             ,
             then
             it
             only
             follows
             ,
             that
             so
             many
             waies
             you
             have
             abused
             his
             Lordship
             ,
             and
             not
             he
             S.
             Augustine
             .
             His
             Lordship
             having
             affirmed
             ,
             
               That
               plain
               Scripture
               with
               evident
               sense
               ,
            
             
             
               or
               a
               full
               demonstrative
               Argument
               ,
               must
               have
               room
               ,
               where
               a
               wrangling
               and
               erring
               Disputer
               may
               not
               be
               allowed
               it
               .
               And
               there
               's
               neither
               of
               these
               but
               may
               convince
               the
               Definition
               of
               the
               Council
               ,
               if
               it
               be
               ill
               founded
               .
            
             Over
             against
             these
             words
             he
             cites
             that
             sentence
             of
             S.
             Austin
             ;
             
             
               Quae
               quidem
               si
               tam
               manifest
               a
               monstratur
               ,
               ut
               in
               dubium
               venire
               non
               possit
               ,
               praeponenda
               est
               omnibus
               illis
               rebus
               ,
               quibus
               in
               Catholicâ
               teneor
               .
               Ita
               si
               aliquid
               apertissimum
               in
               Evangelio
               ,
               &c.
               
            
             The
             plain
             meaning
             of
             which
             words
             of
             S.
             Augustine
             ,
             is
             ,
             
               That
               evident
               Truth
               is
               to
               be
               preferred
               before
               all
               Church-Authority
               :
            
             Now
             a
             threefold
             Exception
             you
             take
             to
             his
             Lordships
             insisting
             on
             this
             Testimony
             .
             1.
             
             
               That
               S.
            
             Austin
             
               speaks
               not
               either
               of
               plain
               Scripture
               ,
               or
               evident
               sense
               ,
            
             
             
               or
               of
               a
               full
               demonstrative
               Argument
               ;
               but
               addressing
               his
               speech
               to
               the
            
             Manicheans
             ,
             
               he
               writes
               thus
            
             ,
             Apud
             vos
             autem
             ubi
             nihil
             horum
             est
             quod
             me
             invitet
             ac
             teneat
             ,
             sola
             personat
             veritatis
             pollicitatio
             (
             
               and
               then
               follow
               
               the
               words
               cited
               by
               the
               Bishop
            
             )
             quae
             quidem
             si
             tam
             manifesta
             monstratur
             ;
             
               where
               it
               is
               plain
            
             quae
             ,
             
               which
               is
               relative
               only
               to
               Truth
               ,
               and
               not
               to
               Scripture
               ,
               or
               any
               thing
               else
               .
            
             A
             wonderful
             abuse
             of
             S.
             Austin
             to
             make
             him
             parallel
             
               plain
               Scripture
               ,
               evident
               sense
            
             ,
             or
             a
             
               full
               Demonstrative
               Argument
            
             with
             Truth
             !
             As
             though
             if
             
               evident
               Truth
            
             were
             more
             prevalent
             with
             him
             than
             all
             those
             Arguments
             which
             held
             him
             in
             the
             
               Catholick
               Church
               ,
               plain
               Scripture
               ,
               evident
               Sense
               ,
            
             or
             Demonstrations
             would
             not
             be
             so
             too
             .
             What
             Truth
             can
             be
             evident
             ,
             if
             it
             be
             not
             one
             of
             these
             three
             ?
             Do
             you
             think
             ,
             there
             is
             any
             other
             way
             of
             manifesting
             Truth
             ,
             but
             by
             
               Scripture
               ,
               Sense
            
             or
             Demonstration
             ?
             if
             you
             have
             found
             out
             other
             waies
             ,
             oblige
             the
             world
             by
             communicating
             them
             ;
             but
             till
             then
             ,
             give
             us
             leave
             to
             think
             ,
             that
             it
             is
             all
             one
             to
             say
             ,
             
               Manifest
               Truth
            
             ,
             as
             plain
             Scripture
             ,
             evident
             Sense
             ,
             or
             clear
             Demonstrations
             .
             But
             ,
             say
             you
             ,
             
               He
               speaks
               only
               of
               that
               Truth
               which
               the
            
             Manichees
             
               bragged
               of
               ,
               and
               promised
               ▪
            
             As
             though
             S.
             Austin
             would
             have
             been
             perswaded
             sooner
             as
             it
             came
             from
             them
             ,
             than
             as
             it
             was
             Truth
             in
             it self
             .
             I
             suppose
             ,
             S.
             Austin
             did
             not
             think
             their
             Testimony
             sufficient
             ,
             and
             therefore
             sayes
             ,
             
               Quae
               quidem
               si
               tam
               manifesta
               monstratur
               ,
               &c.
               i.
               e.
            
             If
             they
             could
             make
             that
             which
             they
             said
             ,
             evident
             to
             be
             Truth
             ,
             he
             would
             quit
             the
             Church
             ,
             and
             adhere
             to
             them
             :
             and
             if
             this
             holds
             against
             the
             Manichees
             ,
             will
             it
             not
             on
             the
             same
             reason
             hold
             every
             where
             else
             ,
             viz.
             That
             manifest
             Truth
             is
             not
             to
             be
             quitted
             on
             any
             Authority
             whatsoever
             ?
             which
             is
             all
             his
             Lordship
             asserts
             .
          
           
             But
             ,
             
               You
               offer
               to
               prove
               ,
               that
               S.
            
             Austin
             ,
             by
             Truth
             ,
             
               could
               not
               mean
            
             plain
             Scripture
             ;
             But
             can
             you
             prove
             ,
             that
             by
             Truth
             ,
             he
             did
             not
             mean
             Truth
             ,
             whereever
             he
             found
             it
             ,
             whether
             in
             Scripture
             ,
             or
             elsewhere
             ?
             No
             ,
             say
             you
             ,
             
               It
               cannot
               be
               meant
               ,
               that
               by
               Truth
               ,
               he
               should
               mean
               plain
               Scripture
               ,
               in
               opposition
               to
               the
               Definitions
               of
               the
               Catholick
               Church
               ,
               or
               General
               Councils
            
             ;
             For
             which
             ,
             you
             give
             this
             Reason
             ,
             
               because
               he
               supposes
               it
               impossible
               ,
               that
               the
               Doctrine
               of
               the
               Catholick
               Church
               ,
               should
               be
               contrary
               to
               Scripture
               ;
               for
               then
               men
               ,
               according
               to
               S.
            
             Austin
             ,
             
               should
               not
               believe
               infallibly
               ,
               either
               the
               one
               or
               the
               other
               .
               Not
               the
               Scriptures
               ,
               because
               they
               are
               received
               only
               upon
               the
               Authority
               of
               the
               Church
               ;
               nor
               the
               Church
               ,
               whose
               Authority
               is
               infringed
               by
               the
               plain
               Scripture
               which
               is
               brought
               against
               her
               .
            
             
             For
             which
             you
             produce
             a
             large
             citation
             out
             of
             S.
             Austin
             .
             to
             that
             purpose
             .
             But
             the
             Answer
             to
             that
             is
             easie
             .
             For
             ,
             S.
             Austin
             ,
             when
             he
             speaks
             of
             
               Church-Authority
               ,
               quâ
               infirmatâ
               jam
               nec
               Evangelio
               credere
               potero
            
             ;
             he
             doth
             not
             in
             the
             least
             understand
             it
             of
             any
             Definitions
             of
             the
             Church
             ;
             but
             of
             the
             
               Vniversal
               Tradition
            
             of
             the
             
               Catholick
               Church
            
             concerning
             the
             Scriptures
             from
             the
             time
             of
             Christ
             and
             his
             Apostles
             .
             And
             what
             plain
             Scriptures
             those
             are
             supposable
             ,
             which
             should
             contradict
             such
             a
             Tradition
             as
             this
             is
             ,
             is
             not
             easie
             to
             understand
             .
             But
             the
             case
             is
             quite
             otherwise
             as
             to
             the
             
               Churches
               Definitions
            
             ;
             for
             neither
             doth
             the
             Authority
             of
             Scripture
             at
             all
             rest
             upon
             them
             ;
             and
             there
             may
             be
             very
             well
             supposed
             some
             plain
             Scriptures
             contrary
             to
             the
             
               Churches
               Definitions
            
             ,
             unless
             it
             be
             proved
             ,
             that
             the
             Church
             is
             absolutely
             Infallible
             ,
             and
             the
             very
             proof
             of
             that
             depending
             on
             Scripture
             ,
             there
             must
             be
             an
             appeal
             made
             to
             plain
             Scripture
             ,
             whether
             the
             Churches
             Definitions
             may
             not
             be
             contradicted
             by
             Scripture
             .
             When
             therefore
             you
             say
             ,
             
               This
               is
               an
               impossible
               Supposition
               ,
               that
               Scripture
               should
               contradict
               the
               Churches
               Definitions
               ,
               like
               that
               of
               the
               Apostle
               ;
               If
               an
               Angel
               from
               Heaven
               teach
               otherwise
               ,
               let
               him
               be
               accursed
               ,
            
             Gal.
             1.
             
             You
             must
             prove
             it
             as
             impossible
             for
             the
             Church
             to
             deviate
             from
             Scripture
             in
             any
             of
             her
             Definitions
             ,
             
               as
               for
               an
               Angel
               to
               preach
               another
               Gospel
            
             ;
             which
             will
             be
             the
             braver
             attempt
             ,
             because
             it
             seems
             so
             little
             befriended
             either
             by
             sense
             or
             reason
             .
             But
             ,
             say
             you
             ,
             
               If
               the
               Church
               may
               be
               an
               erring
               Definer
               ,
               I
               would
               gladly
               know
               ,
               
               why
               an
               erring
               Disputer
               may
               not
               oppugn
               her
               .
            
             That
             which
             you
             would
             so
             gladly
             know
             ,
             is
             not
             very
             difficult
             to
             be
             resolved
             ,
             by
             any
             one
             who
             understands
             the
             great
             difference
             between
             yielding
             an
             
               Internal
               Assent
            
             to
             the
             Definitions
             of
             the
             Church
             ,
             and
             
               open
               opposing
            
             them
             ;
             for
             it
             only
             follows
             from
             the
             possibility
             of
             the
             Churches
             Errour
             in
             defining
             ,
             that
             therefore
             we
             ought
             not
             to
             yield
             an
             
               absolute
               Internal
               Assent
            
             to
             all
             her
             determinations
             ,
             but
             must
             examine
             them
             by
             the
             best
             measures
             of
             Truth
             ,
             in
             order
             to
             our
             full
             Assent
             to
             them
             :
             but
             ,
             though
             the
             
               Church
               may
               erre
            
             ,
             it
             doth
             not
             therefore
             follow
             ,
             that
             it
             is
             lawful
             in
             all
             cases
             ,
             or
             for
             all
             persons
             ,
             to
             oppugn
             her
             Definitions
             ,
             especially
             if
             those
             Definitions
             be
             only
             in
             order
             to
             the
             
               Churches
               Peace
            
             :
             but
             if
             they
             be
             such
             as
             require
             Internal
             Assent
             to
             them
             ,
             then
             plain
             Scripture
             ,
             evidence
             of
             Sense
             ,
             or
             clear
             Reason
             ,
             may
             be
             sufficient
             cause
             to
             hinder
             the
             submitting
             to
             those
             Definitions
             .
          
           
             2.
             
             You
             tell
             us
             ,
             
               That
               his
               Lordship
               hath
               abused
               S.
            
             Austin
             
               's
               Testimony
               ,
               because
               he
               speaks
               not
               of
               the
               Definitions
               of
               the
               Church
               ,
            
             
             
               in
               matters
               not
               Fundamental
               ,
               according
               to
               the
               matter
               they
               contain
               ;
               but
               the
               Truth
               mentioned
               by
               him
               was
               Fundamental
               in
               its
               matter
               .
            
             This
             is
             the
             substance
             of
             your
             second
             Answer
             ,
             which
             is
             very
             rational
             and
             prudent
             ,
             being
             built
             on
             this
             substantial
             Evidence
             .
             If
             S.
             Austin
             doth
             preferr
             manifest
             Truth
             before
             things
             supposed
             
               Fundamental
               in
               the
               matter
            
             ,
             then
             no
             doubt
             S.
             Austin
             would
             not
             preferr
             manifest
             Truth
             ,
             before
             things
             supposed
             not-Fundamental
             in
             the
             matter
             .
             And
             do
             not
             you
             think
             this
             enough
             to
             charge
             his
             Lordship
             with
             shamefully
             abusing
             S.
             Austin
             ?
             But
             certainly
             ,
             if
             S.
             Austin
             preferred
             manifest
             Truth
             before
             that
             which
             was
             greater
             ,
             would
             he
             not
             do
             it
             before
             that
             which
             was
             incomparably
             less
             ?
             If
             he
             did
             it
             before
             ,
             all
             those
             things
             which
             kept
             him
             in
             the
             
               Catholick
               Church
            
             ,
             such
             as
             the
             consent
             of
             Nations
             ,
             Miracles
             ,
             Universal
             Tradition
             ,
             which
             he
             mentions
             before
             ;
             do
             you
             think
             he
             would
             have
             scrupled
             to
             have
             done
             it
             ,
             as
             to
             any
             particular
             Definitions
             of
             the
             Church
             ?
             These
             are
             therefore
             very
             excellent
             waies
             of
             vindicating
             the
             Fathers
             Testimonies
             ,
             from
             having
             any
             thing
             of
             sense
             or
             reason
             in
             them
             .
          
           
             3.
             
             You
             say
             ,
             
               He
               hath
               abused
            
             S.
             
               Austin
               ,
               by
               putting
               in
               a
               wrangling
               Disputer
            
             :
             But
             I
             wonder
             where
             his
             Lordship
             ever
             sayes
             ,
             
             that
             S.
             Austin
             mentions
             any
             such
             in
             the
             Testimony
             cited
             .
             For
             his
             words
             are
             these
             .
             
               But
               plain
               Scripture
               ,
               with
               evident
               Sense
               ,
               or
               a
               full
               Demonstrative
               Argument
               must
               have
               room
               ,
               where
               a
               wrangling
               and
               erring
               Disputer
               may
               not
               be
               allowed
               it
               .
               And
               there
               's
               neither
               of
               these
            
             (
             over
             against
             these
             words
             ,
             he
             referrs
             to
             S.
             Austin's
             Testimony
             ,
             and
             not
             the
             foregoing
             )
             
               but
               may
               convince
               the
               Definition
               of
               the
               Council
               ,
               if
               it
               be
               ill
               founded
               .
            
             When
             you
             therefore
             ask
             ,
             
               Where
               the
               wrangling
               Disputer
               is
               to
               be
               found
            
             ;
             had
             it
             not
             been
             for
             the
             help
             of
             this
             Cavil
             ,
             we
             might
             have
             been
             to
             seek
             for
             him
             .
             But
             when
             you
             have
             been
             enquiring
             for
             him
             ,
             at
             last
             you
             cry
             out
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Oh!
               I
               see
               now
            
             :
             And
             you
             are
             the
             fittest
             man
             to
             find
             him
             out
             that
             I
             know
             .
             You
             say
             ,
             
               This
               is
               done
               to
               distinguish
               him
               from
               such
               a
               Disputer
               as
               proceeds
               solidly
               and
               demonstratively
               against
               the
               Definitions
               of
               the
               Church
               ,
            
             
             
               when
               they
               are
               ill
               founded
               ;
               which
               S.
            
             Austin
             
               is
               so
               far
               from
               supposing
               that
               one
               may
               do
               ,
               that
               he
               judges
               him
               a
               mad
               man
               ,
               who
               disputes
               against
               any
               thing
            
             quod
             universa
             Ecclesia
             sentit
             ;
             
               and
               that
               they
               have
               hearts
               ,
               not
               only
               of
               Stone
               ,
               but
               even
               of
               Devils
               ,
               who
               resist
               so
               great
               a
               manifestation
               of
               Truth
               ,
               as
               is
               made
               by
               an
               Oecumenical
               Council
               ,
               for
               of
               that
               he
               speaks
               .
            
             Your
             design
             is
             ,
             to
             prove
             ,
             that
             S.
             Austin
             doth
             not
             admit
             of
             any
             plea
             from
             
               Scripture
               ,
               Sense
            
             ,
             or
             Reason
             ,
             against
             any
             Definitions
             of
             the
             Church
             ,
             for
             which
             you
             first
             produce
             that
             known
             place
             in
             which
             S.
             Austin
             accounts
             it
             madness
             to
             oppose
             the
             universal
             practices
             of
             the
             Church
             ,
             which
             will
             hold
             for
             your
             purpose
             ,
             
             as
             far
             as
             rites
             and
             matters
             of
             Faith
             have
             any
             Analogy
             with
             each
             other
             ;
             your
             latter
             Testimony
             seems
             more
             to
             the
             purpose
             to
             all
             persons
             who
             do
             not
             examine
             it
             ,
             and
             to
             none
             else
             .
             For
             ,
             although
             you
             seemed
             very
             careful
             to
             prevent
             any
             examination
             of
             the
             place
             by
             a
             false
             citation
             of
             Epist.
             153.
             for
             152.
             yet
             that
             hath
             not
             hindered
             my
             discovering
             your
             fraud
             ,
             in
             asserting
             ,
             that
             S.
             Austin
             there
             speaks
             of
             an
             
               Oecumenical
               Council
            
             .
             For
             there
             is
             not
             so
             much
             as
             any
             thing
             like
             it
             in
             that
             Epistle
             .
             I
             acknowledge
             those
             words
             to
             be
             found
             there
             which
             you
             produce
             ,
             
               Nulla
               excusatio
               jam
               remansit
               :
               nimium
               dura
               ,
               nimium
               diabolica
               sunt
               hominum
               corda
               ,
               quae
               adhuc
               tantae
               manifestationi
               veritatis
               obsistunt
               .
            
             But
             there
             needs
             no
             more
             to
             confute
             the
             most
             of
             your
             Testimonies
             out
             of
             the
             Fathers
             ,
             but
             to
             mention
             the
             occasion
             of
             their
             being
             produced
             ,
             or
             the
             scope
             and
             design
             of
             the
             Authors
             ,
             as
             is
             most
             evident
             in
             this
             place
             .
             For
             this
             Epistle
             is
             written
             in
             the
             name
             of
             
               Silvanus
               ,
               Valentinus
               ,
               Aurelius
               ,
               Innocentius
               ,
               Maximinus
               ,
               Optatus
               ,
               Augustinus
               ,
               Donatus
               ,
            
             and
             other
             Bishops
             ,
             for
             satisfaction
             of
             the
             Donatists
             concerning
             the
             proceedings
             at
             the
             Council
             of
             Carthage
             ;
             For
             the
             
               Donatist
               Bishops
            
             being
             therein
             baffled
             ,
             had
             dispersed
             among
             their
             Proselytes
             many
             false
             rumours
             of
             that
             Council
             ,
             and
             of
             their
             being
             circumvented
             by
             their
             Catholick
             Adversaries
             .
             To
             disprove
             which
             in
             this
             Epistle
             ,
             they
             first
             shew
             the
             fraud
             and
             falsitie
             of
             the
             Donatists
             ,
             and
             then
             the
             Integrity
             of
             their
             own
             proceedings
             ,
             by
             the
             choice
             of
             seven
             persons
             on
             either
             side
             ,
             who
             should
             speak
             in
             behalf
             of
             the
             rest
             ;
             and
             seven
             others
             as
             Counsellors
             to
             them
             ;
             and
             four
             Notaries
             on
             either
             side
             ,
             and
             four
             other
             persons
             who
             should
             keep
             the
             Records
             to
             prevent
             all
             fraud
             .
             Besides
             all
             this
             ,
             every
             one
             was
             to
             subscribe
             in
             his
             own
             words
             ,
             that
             no
             man
             might
             complain
             that
             any
             thing
             was
             corrupted
             afterwards
             ;
             which
             things
             being
             dispersed
             ,
             while
             the
             persons
             themselves
             lived
             ,
             there
             was
             no
             probability
             Posterity
             should
             be
             deceived
             in
             the
             report
             of
             them
             .
             And
             then
             follow
             those
             words
             ;
             
               That
               no
               excuse
               hath
               now
               been
               left
               ,
               but
               that
               their
               hearts
               are
               too
               hard
               and
               diabolical
               ,
               who
               could
               gainsay
               so
               clear
               a
               manifestation
               of
               Truth
               .
            
             Is
             it
             not
             now
             a
             rare
             consequence
             from
             hence
             to
             inferr
             ,
             That
             it
             is
             not
             lawful
             upon
             any
             ground
             of
             
               Scripture
               ,
               Sense
            
             or
             Reason
             ,
             to
             dispute
             the
             Definitions
             of
             
               General
               Councils
            
             ?
             Whereas
             no
             such
             thing
             was
             ever
             mentioned
             as
             a
             
               General
               Council
            
             ,
             as
             appears
             by
             the
             very
             next
             words
             ,
             where
             he
             sayes
             expresly
             ,
             it
             was
             only
             a
             
               Council
               of
            
             African
             Bishops
             ;
             and
             elsewhere
             S.
             Austin
             tells
             the
             Donatists
             ,
             that
             they
             never
             durst
             appeal
             to
             a
             
               General
               Council
            
             .
             And
             supposing
             the
             Council
             never
             so
             Oecumenical
             ,
             
             he
             mentions
             nothing
             of
             the
             Definitions
             of
             it
             ,
             but
             the
             manner
             of
             its
             proceedings
             .
             So
             that
             the
             greatest
             Truth
             hereby
             manifested
             ,
             is
             ,
             your
             design
             to
             abuse
             his
             Lordship
             and
             the
             Reader
             together
             .
          
           
             Since
             you
             disown
             the
             distinction
             of
             things
             ,
             
             
               being
               Fundamental
               in
               the
               matter
               and
               in
               the
               manner
               ,
            
             I
             shall
             not
             trouble
             you
             with
             shewing
             you
             the
             weakness
             of
             it
             :
             but
             it
             were
             easie
             to
             manifest
             it
             as
             good
             as
             that
             you
             embrace
             of
             the
             
               material
               and
               formal
               Object
            
             ,
             which
             hath
             been
             sufficiently
             refuted
             in
             the
             precedent
             chapter
             ,
             and
             I
             have
             no
             leisure
             for
             repetitions
             .
          
           
             His
             Lordship
             endeavouring
             further
             to
             shew
             ,
             
             
               What
               little
               Foundation
               your
               Doctrine
               of
               Fundamentals
               hath
               in
               the
               forecited
               place
               of
               S.
            
             Augustine
             ;
             
               urgeth
               this
               as
               an
               Argument
               against
               it
               ,
               That
               if
               all
               Points
               defined
               by
               the
               Church
               ,
               are
               therefore
               Fundamental
               ,
               because
               that
               is
               not
               to
               be
               shaken
               ,
               which
               is
               setled
               by
               full
               Authority
               of
               the
               Church
               ;
               then
               it
               must
               follow
               ,
               That
               the
               Point
               there
               spoken
               
               of
               ,
               the
               remission
               of
               Original
               Sin
               ,
               in
               the
               Baptism
               of
               Infants
               ,
               was
               defined
               when
               S.
            
             Augustine
             
               wrote
               this
               ,
               by
               a
               full
               sentence
               of
               a
               General
               Council
               .
            
             You
             deny
             
               the
               Consequence
            
             ;
             for
             ,
             say
             you
             ,
             
               By
               Authority
               of
               the
               Church
               you
               mean
               (
               and
               not
               unproperly
               )
               the
               Church
               generally
               practising
               this
               Doctrine
               ,
            
             
             
               and
               defining
               it
               in
               a
               National
               Council
               confirmed
               by
               the
               Pope
               .
               For
               this
               was
            
             plena
             authoritas
             Ecclesiae
             ,
             
               though
               not
            
             plenissima
             ;
             
               and
               to
               dispute
               against
               what
               was
               so
               practised
               and
               defined
               ,
               is
               ,
               in
               S.
            
             Augustine's
             
               sense
               ,
               to
               shake
               the
               Foundation
               of
               the
               Church
               ,
               if
               not
               wholly
               to
               destroy
               it
               .
            
             It
             seems
             a
             little
             hard
             to
             understand
             what
             you
             mean
             by
             
               the
               Churches
               being
               (
               not
               unproperly
               )
               said
               to
               practise
               this
               Doctrine
               :
            
             What
             ,
             did
             the
             Church
             practise
             the
             Doctrine
             of
             the
             
               remission
               of
               Original
               Sin
               in
               Infants
               ?
            
             That
             a
             Church
             should
             practise
             a
             matter
             of
             Faith
             ,
             seems
             a
             little
             wonderful
             ;
             but
             that
             it
             should
             do
             this
             and
             that
             
               not
               unproperly
            
             ,
             increaseth
             the
             admiration
             .
             And
             we
             might
             think
             it
             a
             peculiar
             priviledge
             belonging
             to
             your
             Church
             ,
             but
             that
             she
             is
             not
             so
             much
             used
             to
             practise
             things
             more
             capable
             of
             it
             .
             And
             can
             you
             think
             it
             enough
             to
             run
             us
             down
             ,
             by
             telling
             us
             ,
             
               That
               the
               Pope
               ,
               with
               a
               National
               Council
               ,
               hath
               defined
               it
               ,
            
             unless
             you
             first
             prove
             ,
             that
             the
             
               Pope
               ,
               and
               a
               National
               Council
               ,
            
             have
             as
             much
             authority
             as
             a
             
               General
               Council
            
             ,
             which
             you
             pretend
             to
             be
             infallible
             ;
             and
             if
             a
             
               National
               Council
               with
               the
               Pope
            
             be
             so
             too
             ,
             I
             wonder
             to
             what
             end
             
               General
               Councils
            
             are
             ever
             call'd
             ,
             since
             the
             Infallibility
             may
             be
             had
             at
             a
             much
             cheaper
             rate
             .
          
           
             And
             by
             the
             same
             reason
             you
             make
             
               National
               Councils
               Infallible
            
             ,
             you
             may
             do
             Provincial
             ,
             if
             the
             Pope
             concurrs
             with
             them
             ;
             and
             ,
             by
             the
             same
             reason
             ,
             the
             Colledge
             of
             Cardinals
             may
             be
             Infallible
             without
             any
             of
             them
             ,
             because
             of
             the
             Pope's
             concurrence
             with
             them
             .
             And
             so
             ,
             all
             this
             business
             of
             Councils
             ,
             is
             but
             a
             formal
             piece
             of
             Pageantry
             ,
             since
             all
             the
             Infallibility
             they
             have
             by
             this
             pretence
             ,
             is
             conferred
             by
             the
             Pope
             in
             his
             concurrence
             ;
             whose
             Infallibility
             doth
             not
             depend
             on
             the
             presence
             of
             a
             Council
             ;
             and
             therefore
             he
             must
             be
             as
             Infallible
             without
             a
             Council
             ,
             as
             with
             it
             .
             So
             that
             at
             last
             this
             Discourse
             comes
             to
             this
             issue
             ,
             
               He
               that
               shakes
               the
               Pope's
               Infallibility
               ,
               shakes
               the
               Foundation
               of
               the
               Church
               :
            
             and
             prove
             but
             this
             to
             have
             been
             S.
             Augustine's
             meaning
             ,
             you
             will
             highly
             advance
             the
             interest
             of
             your
             cause
             .
          
           
             
             But
             ,
             whatever
             S.
             Austin's
             meaning
             be
             ,
             you
             think
             your self
             engaged
             to
             vindicate
             
               Bellarmine
               ,
               who
            
             ,
             his
             Lordship
             had
             said
             ,
             
               was
               deceived
               ,
               in
               saying
               ,
               That
               the
            
             Pelagian
             
               Heresie
               was
               never
               condemned
               in
               an
               Oecumenical
               Council
               ,
               but
               only
               in
               Nationals
               .
            
             
             For
             ,
             saith
             he
             ,
             
               While
               the
            
             Pelagians
             
               stood
               out
               impudently
               against
               National
               Councils
               ,
               some
               of
               them
               defended
            
             Nestorius
             ,
             
               which
               gave
               occasion
               to
               the
               first
            
             Ephesine
             
               Council
               ,
               to
               excommunicate
               and
               depose
               them
               .
            
             To
             which
             you
             answer
             .
             
             1.
             
             
               It
               is
               not
               credible
               ,
               that
            
             Bellarmine
             ,
             
               who
               writ
               so
               much
               of
               Controversie
               ,
               should
               not
               have
               read
               that
               Council
               ;
               nor
               can
               there
               be
               any
               suspicion
               of
               his
               con●ealing
               the
               matter
               ,
               had
               he
               found
               it
               there
               ,
            
             &c.
             
               and
               therefore
               you
               suspend
               your
               Assent
               till
               the
               Council's
               words
               be
               produced
               .
            
             2.
             
             You
             tell
             us
             ,
             
               That
               it
               is
               not
               enough
               to
               prove
               that
            
             Pelagianism
             
               was
               condemned
               by
               a
               General
               Council
               ,
               because
               some
               who
               were
            
             Pelagians
             
               were
               ;
               but
               ,
               say
               you
               ,
               They
               were
               condemned
               not
               for
            
             Pelagianism
             ,
             but
             Nestorianism
             ,
             
               and
               therefore
               his
               Lordship
               shoots
               wide
               of
               the
               mark
               .
            
             Your
             Argument
             from
             Bellarmine
             will
             have
             no
             great
             force
             with
             them
             ,
             who
             see
             no
             reason
             to
             admire
             his
             fidelity
             ;
             and
             they
             who
             enquire
             into
             the
             matter
             of
             fact
             ,
             in
             the
             present
             debate
             ,
             will
             have
             cause
             to
             suspect
             it
             .
             The
             short
             account
             whereof
             is
             this
             .
             After
             that
             
               Julianus
               ,
               Florus
               ,
               Orontius
               ,
               Fabius
            
             and
             others
             ,
             had
             been
             deposed
             and
             banished
             in
             the
             
               Western
               Churches
            
             ,
             for
             the
             
               Pelagian
               Heresie
            
             ,
             they
             fly
             to
             Constantinople
             ,
             and
             shroud
             themselves
             under
             the
             protection
             of
             Nestorius
             the
             Patriarch
             there
             ,
             who
             secretly
             favoured
             them
             ,
             and
             writ
             several
             Letters
             to
             
             
               Pope
               Celestine
            
             in
             behalf
             of
             them
             :
             who
             is
             supposed
             to
             have
             received
             his
             Doctrine
             of
             the
             person
             of
             Christ
             from
             the
             Pelagians
             .
             But
             when
             he
             saw
             that
             no
             good
             was
             to
             be
             done
             by
             these
             Letters
             ,
             but
             by
             the
             daily
             spreading
             of
             Nestorianism
             ,
             the
             Emperour
             was
             forced
             to
             summon
             a
             Council
             at
             
               Ephesus
               ,
               A.
               D.
            
             431.
             
             The
             Pelagians
             accompany
             Nestorius
             thither
             ,
             and
             joyn
             with
             
               Johannes
               Antiochenus
            
             ,
             and
             his
             party
             ,
             in
             opposition
             to
             the
             Synod
             .
             But
             the
             Council
             understanding
             the
             proceedings
             which
             had
             been
             in
             the
             
               Western
               Churches
            
             against
             the
             Pelagians
             ,
             ratifies
             and
             confirms
             their
             deposition
             ,
             as
             appears
             by
             the
             Synodal
             Epistle
             of
             the
             Council
             to
             
               Pope
               Celestine
            
             ,
             which
             is
             extant
             in
             the
             Acts
             of
             the
             
               Ephesine
               Council
            
             :
             and
             in
             the
             Epistles
             of
             Cyril
             of
             Alexandria
             .
             And
             besides
             this
             ,
             some
             of
             the
             Canons
             of
             that
             Council
             ,
             do
             equally
             concern
             Celestius
             and
             Nestorius
             ;
             the
             first
             Canon
             decreeing
             as
             well
             the
             favourers
             of
             Celestius
             as
             Nestorius
             to
             be
             excommunicate
             ;
             and
             the
             fourth
             dereeing
             the
             Deposition
             of
             all
             such
             who
             should
             embrace
             either
             of
             them
             .
             And
             therefore
             it
             is
             truly
             said
             by
             Jansenius
             ,
             that
             the
             
               Pelagian
               Heresie
            
             ,
             
             
               and
               the
               Bishops
               who
               favoured
               it
               ,
               were
               again
               condemned
               by
               an
               Oecumenical
               Council
               .
            
             And
             thence
             Prosper
             in
             the
             Epitaph
             of
             the
             Nestorian
             and
             
               Pelagian
               Heresies
            
             ,
             as
             he
             makes
             the
             Nestorian
             only
             an
             Off-spring
             of
             the
             Pelagian
             ;
             
             so
             he
             makes
             both
             of
             them
             to
             fall
             ,
             and
             be
             condemned
             together
             .
             From
             whence
             it
             appears
             ,
             that
             the
             Pelagians
             were
             not
             condemned
             in
             the
             
               Ephesine
               Council
            
             meerly
             for
             Nestorianism
             ,
             but
             for
             their
             proper
             and
             peculiar
             sentiments
             ;
             the
             former
             deposition
             of
             them
             being
             ratified
             by
             the
             Council
             ,
             and
             a
             new
             Canon
             made
             to
             that
             purpose
             for
             the
             future
             .
             And
             now
             let
             the
             Reader
             judge
             whether
             his
             Lordship
             or
             Bellarmine
             were
             herein
             the
             more
             mistaken
             .
          
           
             His
             Lordship
             adds
             ;
             
             
               If
               this
               Heresie
               were
               condemned
               only
               by
               a
               National
               Council
               ,
               then
               the
               full
               Authority
               of
               the
               Church
               here
               ,
            
             
             
               is
               no
               more
               than
               the
               full
               Authority
               of
               this
               Church
               of
            
             Africk
             .
             
               And
               I
               hope
            
             ,
             saith
             he
             ,
             
               That
               Authority
               doth
               doth
               not
               make
               all
               Points
               defined
               by
               it
               ,
               to
               be
               Fundamental
               .
               You
               will
               say
               ,
               Yes
               :
               if
               that
               Council
               be
               confirmed
               by
               the
               Pope
               .
               And
               then
               I
               must
               ever
               wonder
               ,
               why
               S.
            
             Augustine
             
               should
               say
               ,
               The
               full
               Authority
               of
               the
               Church
               ;
               and
               not
               bestow
               one
               word
               upon
               the
               Pope
               ,
               by
               whose
               Authority
               only
               that
               Council
               ,
               as
               all
               other
               ,
               have
               their
               fulness
               of
               Authority
               in
               your
               judgement
               .
               An
               inexpiable
               Omission
               ;
               if
               this
               Doctrine
               concerning
               the
               Pope
               were
               true
               .
            
             To
             this
             you
             answer
             ,
             
               That
               there
               was
               no
               need
               of
               any
               special
               mention
               of
               the
               Pope
               ,
            
             
             
               in
               speaking
               of
               the
               Authority
               of
               the
               Church
               ;
               because
               his
               Authority
               is
               alwaies
               chiefly
               supposed
               ,
               as
               being
               Head
               of
               the
               whole
               Church
               .
            
             But
             by
             whom
             was
             this
             supposed
             ?
             
               by
               you
            
             ,
             or
             by
             S.
             Augustine
             ?
             Can
             you
             prove
             that
             S.
             Austin
             ,
             or
             any
             of
             the
             
               African
               Fathers
            
             did
             ever
             suppose
             any
             such
             thing
             ,
             that
             the
             Pope
             being
             Head
             of
             the
             Church
             ,
             his
             Authority
             is
             chiefly
             supposed
             in
             the
             Acts
             of
             
               National
               Councils
            
             ?
             Where
             was
             the
             supposal
             of
             this
             Authority
             in
             the
             Dispute
             between
             the
             
               African
               Fathers
            
             ,
             and
             the
             Popes
             ,
             in
             the
             case
             of
             Appeals
             ?
             These
             are
             suppositions
             ,
             only
             to
             be
             obtruded
             upon
             ignorant
             Novices
             ;
             and
             such
             ,
             who
             look
             no
             further
             into
             Antiquity
             ,
             than
             the
             Implicit
             Faith
             in
             their
             Priests
             will
             give
             them
             leave
             .
             But
             what
             a
             stranger
             to
             all
             true
             Antiquity
             this
             supposition
             of
             the
             
               Pope's
               being
               Head
               of
               the
               Church
               ,
            
             is
             ,
             we
             shall
             see
             abundantly
             ,
             when
             we
             come
             to
             the
             Controversie
             of
             the
             Pope's
             Authority
             .
             Yet
             granting
             the
             Supposition
             true
             (
             than
             which
             nothing
             can
             be
             more
             false
             )
             when
             the
             main
             strength
             lyes
             not
             
             in
             the
             bare
             Definition
             of
             a
             
               National
               Council
            
             ,
             which
             you
             grant
             of
             it self
             hath
             not
             full
             Authority
             ,
             but
             in
             the
             confirmation
             of
             that
             Decision
             by
             the
             Pope
             which
             makes
             that
             
               Authority
               full
            
             ,
             which
             was
             not
             so
             before
             ;
             Was
             it
             not
             necessary
             to
             declare
             ,
             that
             the
             Pope
             did
             concurr
             to
             the
             giving
             it
             
               full
               Authority
            
             ,
             which
             without
             it
             could
             not
             be
             had
             ?
             You
             do
             not
             say
             ,
             That
             
               all
               National
               Councils
            
             have
             this
             
               full
               Authority
            
             ,
             not
             being
             confirmed
             by
             the
             Pope
             ;
             if
             therefore
             S.
             Augustine
             designed
             to
             shew
             that
             Council
             to
             have
             
               full
               Authority
            
             ,
             the
             only
             way
             ,
             to
             prove
             it
             ,
             was
             to
             produce
             the
             
               Pope's
               Confirmation
            
             of
             it
             ;
             which
             cannot
             therefore
             be
             otherwise
             looked
             on
             ,
             than
             as
             an
             
               inexpiable
               Omission
            
             ,
             if
             your
             Doctrine
             be
             true
             ;
             for
             he
             left
             out
             that
             which
             was
             only
             pertinent
             and
             material
             to
             the
             business
             .
             Your
             parallel
             between
             S.
             Austin
             and
             your self
             (
             which
             is
             a
             very
             worthy
             one
             )
             
               in
               leaving
               out
               the
               mention
               of
               the
               Pope's
               Authority
               when
               it
               is
               understood
               ,
            
             will
             then
             hold
             when
             you
             produce
             as
             great
             evidence
             that
             S.
             Austin
             was
             a
             Jesuit
             ,
             as
             we
             have
             from
             your
             principles
             that
             you
             are
             .
             When
             you
             give
             as
             manifest
             proof
             ,
             that
             the
             
               Pope's
               Power
            
             is
             necessary
             to
             all
             Definitions
             of
             Councils
             ,
             as
             there
             is
             in
             our
             Laws
             for
             our
             Kings
             assenting
             to
             Acts
             of
             Parliament
             ;
             we
             may
             give
             you
             leave
             to
             
               parallel
               the
               Omission
               of
               the
               express
               mention
               of
               one
               with
               the
               other
               .
            
             If
             the
             Definitions
             of
             Ancient
             Councils
             did
             run
             in
             the
             name
             of
             Pope
             and
             Council
             ,
             as
             our
             Acts
             of
             Parliament
             ,
             in
             the
             name
             of
             the
             King
             ,
             and
             
               both
               Houses
            
             ,
             we
             might
             easily
             say
             ,
             the
             Authority
             of
             them
             came
             from
             the
             Pope
             ,
             as
             of
             these
             from
             the
             King
             ;
             but
             there
             is
             nothing
             of
             that
             nature
             ,
             but
             much
             of
             the
             contrary
             ,
             as
             will
             appear
             in
             due
             time
             .
             When
             you
             therefore
             prove
             that
             the
             Pope's
             Power
             is
             implied
             ,
             though
             it
             be
             not
             mentioned
             ,
             you
             must
             prove
             it
             by
             some
             evident
             Confession
             ,
             that
             no
             Authority
             of
             a
             Council
             was
             full
             ,
             unless
             the
             Pope
             concurred
             with
             it
             :
             else
             you
             may
             as
             well
             say
             ,
             That
             the
             great
             Mogul
             hath
             no
             full
             Authority
             to
             decree
             any
             thing
             without
             the
             Pope's
             consent
             ;
             for
             I
             dare
             say
             ,
             There
             is
             no
             denial
             of
             it
             in
             any
             of
             his
             Laws
             .
             And
             yet
             ,
             that
             is
             more
             than
             can
             be
             said
             here
             ,
             for
             we
             have
             sufficient
             testimony
             from
             the
             records
             of
             that
             age
             ,
             That
             the
             
               Pope's
               Authority
            
             was
             not
             supposed
             necessary
             to
             Councils
             ,
             from
             his
             being
             
               Head
               of
               the
               Church
            
             .
             What
             follows
             p.
             34.
             n.
             5
             ,
             6.
             depends
             wholly
             upon
             the
             often-mention'd
             distinction
             of
             the
             
               Formal
               and
               Material
               Object
            
             of
             Faith
             ;
             the
             foundation
             of
             which
             ,
             having
             been
             already
             removed
             ,
             whatever
             you
             offer
             to
             build
             upon
             it
             ,
             must
             of
             necessity
             fall
             to
             the
             ground
             ;
             but
             I
             shall
             not
             follow
             your
             ill
             example
             ,
             
               in
               making
               tedious
               Repetitions
            
             ,
             and
             then
             cry
             out
             ,
             
               You
               are
               forced
               to
               it
            
             .
          
           
             His
             Lordship
             urgeth
             further
             ,
             
               from
               the
               Romanists
               Doctrine
               of
               Fundamentals
               ,
            
             
             
               That
               the
               Churches
               Definition
               ,
               must
               be
               the
               Churches
               Foundation
               .
            
             His
             words
             are
             ;
             
               Besides
               ,
               whatsoever
               is
               Fundamental
               in
               the
               Faith
               ,
               is
               Fundamental
               to
               the
               Church
               ,
               which
               is
               one
               by
               the
               Vnity
               of
               Faith
               :
               Therefore
               ,
               if
               every
               thing
               defined
               by
               the
               Church
               be
               Fundamental
               in
               the
               Faith
               ,
            
             
             
               then
               the
               Churches
               Definition
               ,
               is
               the
               Churches
               Foundation
               .
               And
               so
               ,
               upon
               the
               matter
               ,
               the
               Church
               can
               lay
               her
               own
               Foundation
               ,
               and
               then
               the
               Church
               must
               be
               in
               absolute
               and
               perfect
               Being
               ,
               before
               so
               much
               as
               her
               Foundation
               is
               laid
               .
            
             To
             which
             you
             answer
             ;
             
             
               But
               what
               Absurdity
               is
               it
               to
               grant
               ,
               That
               the
               Definition
               of
               the
               Church
               teaching
               ,
               is
               the
               Foundation
               of
               the
               Church
               taught
               ?
               or
               ,
               the
               Definition
               of
               the
               Church
               representative
               ,
               is
               the
               Foundation
               of
               the
               Church
               diffusive
               ?
            
             I
             pray
             ,
             inform
             us
             whether
             this
             
               Church
               teaching
               and
               representing
            
             ,
             be
             the
             same
             Church
             with
             the
             
               Church
               taught
               and
               diffusive
            
             ,
             or
             one
             different
             from
             it
             :
             If
             it
             be
             different
             ,
             it
             must
             have
             a
             different
             Foundation
             ,
             and
             so
             must
             be
             
               fundamentally
               different
            
             ;
             if
             it
             be
             the
             same
             ,
             then
             the
             
               Church
               must
               still
               lay
               its
               own
               Foundation
               :
            
             for
             whatever
             becomes
             Fundamental
             by
             the
             Definition
             of
             the
             
             Church
             ,
             is
             ,
             I
             suppose
             ,
             to
             be
             believed
             as
             necessary
             ,
             
               i.
               e.
               Fundamental
            
             ,
             by
             the
             
               Church
               teaching
               and
               representing
            
             ,
             as
             well
             as
             
               taught
               and
               diffusive
            
             .
             Unless
             you
             think
             those
             who
             decree
             things
             ,
             to
             be
             believed
             by
             all
             in
             order
             to
             salvation
             ,
             do
             exclude
             themselves
             out
             of
             that
             number
             ;
             and
             therefore
             ,
             though
             it
             be
             necessary
             for
             all
             others
             to
             believe
             it
             ,
             it
             is
             still
             indifferent
             for
             them
             ,
             whether
             they
             will
             believe
             it
             or
             no.
             And
             therefore
             ,
             were
             I
             of
             your
             Church
             ,
             I
             should
             heartily
             wish
             my self
             of
             the
             
               teaching
               and
               representative
               Church
            
             ;
             for
             then
             others
             might
             go
             to
             Hell
             for
             not
             believing
             that
             ,
             which
             I
             might
             chuse
             whether
             I
             would
             or
             no.
             What
             an
             excellent
             invention
             this
             is
             ,
             to
             make
             the
             Pope
             and
             Cardinals
             go
             to
             Heaven
             ,
             though
             they
             be
             Atheists
             and
             Infidels
             ?
             For
             ,
             you
             tell
             us
             ,
             we
             can
             have
             no
             assurance
             of
             any
             matter
             of
             Faith
             ,
             but
             from
             the
             Infallibility
             of
             your
             Church
             ;
             this
             Infallibility
             lyes
             not
             in
             the
             
               taught
               and
               diffusive
            
             ,
             but
             in
             the
             
               teaching
               and
               representative
               Church
            
             ;
             and
             this
             distinction
             here
             supposes
             ,
             that
             what
             is
             made
             the
             Foundation
             of
             the
             
               Church
               taught
            
             ,
             is
             not
             the
             Foundation
             of
             the
             
               Church
               teaching
               ,
               i.
               e.
            
             what
             is
             necessary
             to
             Salvation
             for
             one
             ,
             is
             not
             so
             for
             the
             other
             ;
             for
             that
             is
             your
             meaning
             of
             Fundamentals
             .
             Now
             ,
             since
             all
             things
             become
             necessary
             to
             be
             believed
             by
             the
             
               Church
               diffusive
            
             ,
             upon
             the
             Authority
             of
             the
             
               Church
               representative
            
             ;
             it
             necessarily
             follows
             ,
             from
             this
             distinction
             ,
             That
             nothing
             at
             all
             is
             necessary
             to
             be
             believed
             
               by
               the
               Church
               representative
            
             .
             And
             is
             not
             this
             a
             rare
             Church
             the
             mean
             while
             ?
             but
             what
             is
             it
             which
             makes
             it
             a
             Church
             ?
             for
             though
             it
             represents
             and
             teaches
             ,
             yet
             it
             is
             still
             call'd
             a
             
               Church
               teaching
               and
               representative
            
             :
             If
             it
             be
             a
             Church
             ,
             something
             must
             make
             it
             so
             :
             What
             can
             make
             it
             so
             ,
             if
             not
             the
             belief
             of
             what
             is
             
               necessary
               to
               Salvation
            
             ?
             And
             if
             it
             doth
             not
             believe
             all
             that
             is
             necessary
             to
             Salvation
             ,
             the
             
               Church
               diffusive
            
             is
             much
             more
             truly
             a
             Church
             ,
             than
             the
             representative
             :
             If
             it
             doth
             believe
             all
             that
             is
             necessary
             ,
             then
             it
             must
             believe
             its
             own
             Definitions
             ,
             because
             those
             are
             supposed
             to
             be
             so
             ;
             and
             consequently
             ,
             if
             those
             be
             
               Fundamental
               ,
               the
               Church
               must
               still
               lay
               her
               own
               Foundation
               .
            
             Or
             else
             these
             consequences
             follow
             .
             1.
             
             That
             may
             be
             a
             true
             Church
             ,
             which
             doth
             not
             believe
             all
             things
             necessary
             to
             Salvation
             .
             2.
             
             The
             
               Church
               teaching
            
             is
             not
             bound
             to
             believe
             that
             which
             she
             teaches
             ,
             but
             only
             the
             
               Church
               taught
            
             .
             3.
             
             That
             may
             be
             the
             same
             Church
             which
             
               Fundamentally
               differs
            
             from
             it self
             .
             4.
             
             When
             the
             Church
             defines
             a
             thing
             to
             be
             necessary
             ,
             she
             doth
             not
             believe
             it
             to
             be
             necessary
             ,
             but
             it
             becomes
             necessary
             after
             her
             Definition
             .
             For
             ,
             I
             pray
             ,
             satisfie
             us
             as
             to
             this
             
               Teaching
               Church
            
             ,
             when
             she
             defines
             something
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             ,
             which
             was
             not
             so
             defined
             before
             ;
             Doth
             she
             at
             that
             Instant
             of
             her
             Definition
             believe
             that
             to
             be
             necessary
             to
             Salvation
             ,
             or
             doth
             she
             not
             ?
             If
             she
             doth
             ,
             then
             it
             is
             necessary
             before
             her
             Definition
             ;
             and
             so
             the
             belief
             of
             it
             as
             necessary
             ,
             cannot
             depend
             upon
             it
             :
             But
             if
             she
             believes
             it
             only
             to
             be
             necessary
             ,
             because
             she
             defines
             it
             to
             be
             so
             ;
             then
             she
             cannot
             believe
             it
             to
             be
             necessary
             ,
             till
             she
             hath
             defined
             it
             ,
             and
             consequently
             defines
             that
             to
             be
             necessary
             ,
             which
             she
             believes
             not
             to
             be
             necessary
             :
             and
             so
             defines
             contrary
             to
             her
             own
             judgement
             and
             belief
             .
             Let
             me
             therefore
             ask
             here
             some
             more
             Questions
             ,
             which
             I
             doubt
             you
             will
             think
             troublesome
             ,
             If
             the
             
               Church
               representative
            
             believed
             that
             
               not
               to
               be
               necessary
            
             to
             Salvation
             ,
             which
             she
             defined
             
               to
               be
               necessary
               to
               Salvation
            
             ,
             was
             she
             infallible
             in
             that
             belief
             or
             no
             ?
             If
             she
             was
             not
             infallible
             ,
             then
             at
             that
             time
             what
             assurance
             could
             men
             have
             ,
             of
             any
             matter
             of
             Faith
             ,
             since
             you
             tell
             us
             ,
             That
             must
             be
             had
             from
             the
             
               Churches
               Infallibility
            
             ?
             If
             she
             were
             infallible
             ,
             then
             either
             in
             
               some
               things
               only
            
             ,
             or
             in
             all
             she
             believed
             ?
             if
             only
             in
             
               some
               things
            
             we
             ought
             to
             know
             what
             she
             is
             infallible
             in
             ,
             and
             what
             not
             ,
             lest
             we
             deceive
             our selves
             in
             believing
             her
             infallible
             
             in
             that
             in
             which
             she
             is
             not
             infallible
             ?
             If
             
               in
               all
               things
            
             ,
             then
             she
             is
             infallible
             in
             believing
             that
             
               not
               to
               be
               necessary
            
             to
             Salvation
             ,
             which
             yet
             she
             infallibly
             defines
             to
             
               be
               necessary
            
             to
             Salvation
             :
             And
             so
             the
             Church
             may
             infallibly
             define
             that
             to
             be
             true
             ,
             which
             at
             the
             very
             moment
             of
             that
             Definition
             ,
             she
             infallibly
             believes
             to
             be
             false
             .
             All
             these
             are
             the
             just
             and
             excellent
             Consequences
             of
             this
             useful
             Distinction
             of
             yours
             ,
             which
             you
             look
             on
             as
             the
             only
             happy
             Expedient
             ,
             whereby
             to
             free
             your self
             from
             asserting
             ,
             that
             the
             Church
             ,
             by
             making
             things
             Fundamental
             ,
             by
             her
             
               Definitions
               ,
               doth
               thereby
               lay
               her
               own
               Foundation
               .
            
          
           
             But
             as
             absurd
             and
             unreasonable
             as
             this
             is
             ,
             you
             would
             seem
             to
             have
             something
             to
             say
             for
             it
             :
             
             for
             you
             tell
             us
             ,
             
               That
               the
               Pastors
               ,
               in
               all
               Ages
               preserving
               Christian
               People
               from
               being
               carried
               away
               with
               every
               wind
               of
               Doctrine
               ,
            
             
             
               are
               a
               Foundation
               to
               them
               of
               constancy
               in
               Doctrine
               .
            
             Wonderfully
             subtle
             !
             it
             is
             pity
             such
             excellent
             reasoning
             should
             want
             the
             ornaments
             of
             Mood
             and
             Figure
             :
             but
             thus
             it
             is
             in
             them
             .
             If
             the
             Pastors
             of
             the
             Church
             may
             be
             the
             means
             of
             preserving
             men
             from
             errours
             ,
             then
             the
             Definition
             of
             the
             
               Church
               teaching
            
             ,
             is
             the
             Foundation
             of
             the
             
               Church
               taught
            
             :
             which
             in
             short
             amounts
             to
             this
             ;
             If
             the
             Pastors
             of
             the
             Church
             may
             be
             a
             Foundation
             of
             mens
             
               constancy
               in
               Doctrine
            
             ,
             then
             they
             may
             be
             a
             Foundation
             of
             mens
             
               inconstancy
               in
               Doctrine
            
             .
             If
             this
             be
             not
             that
             you
             mean
             ,
             I
             can
             make
             no
             sense
             of
             what
             you
             say
             ;
             and
             if
             it
             be
             ,
             let
             any
             one
             else
             make
             Sense
             of
             it
             ,
             that
             hath
             a
             gift
             for
             it
             .
             For
             ,
             by
             
               constancy
               in
               Doctrine
            
             ,
             is
             meant
             ,
             the
             adhering
             to
             that
             Doctrine
             which
             
               God
               hath
               revealed
            
             as
             necessary
             in
             his
             Word
             ,
             but
             by
             the
             Definitions
             of
             the
             
               teaching
               Church
            
             ,
             you
             understand
             a
             Power
             to
             make
             more
             things
             necessary
             to
             the
             Salvation
             of
             all
             than
             Christ
             hath
             made
             ;
             so
             that
             ,
             joyn
             these
             two
             together
             ,
             the
             Consequence
             is
             this
             :
             If
             the
             Pastors
             of
             the
             Church
             may
             ,
             and
             ought
             to
             keep
             men
             from
             believing
             any
             other
             Doctrine
             ,
             then
             they
             have
             power
             to
             impose
             
               another
               Doctrine
            
             ;
             which
             things
             are
             so
             contradictious
             to
             each
             other
             ,
             that
             none
             but
             one
             of
             your
             faculty
             would
             have
             ventured
             to
             have
             set
             one
             to
             prove
             the
             other
             .
             Therefore
             when
             you
             would
             prove
             any
             thing
             by
             this
             Argument
             ,
             your
             Medium
             must
             be
             this
             ,
             That
             the
             Pastors
             of
             the
             Church
             are
             a
             
               Foundation
               of
               constancy
               in
               Doctrine
            
             ,
             by
             laying
             
               New
               Foundations
               of
               Doctrines
            
             by
             her
             Definitions
             ,
             which
             is
             just
             as
             if
             you
             would
             prove
             ,
             That
             the
             best
             way
             to
             keep
             a
             House
             entire
             ,
             without
             any
             additions
             ,
             is
             to
             build
             another
             house
             adjoyning
             to
             it
             .
          
           
             But
             ,
             say
             you
             further
             ,
             
               Were
               not
               the
               Apostles
               in
               their
               times
               (
               who
               were
            
             Ecclesia
             docens
             )
             
               by
               their
               Doctrine
               and
               Decrees
               ,
               a
               Foundation
               to
               the
               Church
               which
               was
               taught
               by
               them
               ?
               Doth
               not
               S.
            
             Paul
             
               expresly
               affirm
               it
            
             ,
             superaedificati
             supra
             Fundamentum
             Apostolorum
             ,
             &c.
             
             To
             which
             I
             answer
             .
             1.
             
             That
             the
             Apostles
             were
             not
             therefore
             said
             to
             be
             the
             Foundation
             on
             which
             they
             were
             built
             who
             believed
             on
             that
             Doctrine
             ,
             because
             ,
             by
             virtue
             of
             their
             Power
             ,
             they
             could
             define
             or
             decree
             any
             thing
             to
             be
             necessary
             to
             Salvation
             ,
             which
             was
             not
             so
             before
             ;
             but
             ,
             because
             they
             were
             the
             Instruments
             whereby
             the
             things
             which
             were
             necessary
             to
             Salvation
             ,
             were
             conveyed
             to
             them
             .
             And
             because
             their
             Authority
             ,
             by
             virtue
             of
             their
             Mission
             ,
             and
             the
             Power
             accompanying
             it
             ,
             was
             the
             means
             whereby
             they
             were
             brought
             to
             believe
             the
             Doctrin
             of
             the
             Gospel
             ,
             as
             in
             it self
             true
             .
             But
             there
             is
             a
             great
             deal
             of
             difference
             between
             teaching
             what
             is
             necessary
             to
             Salvation
             ,
             and
             making
             any
             thing
             necessary
             to
             Salvation
             ,
             which
             was
             before
             ,
             meerly
             because
             it
             is
             taught
             by
             them
             .
             2.
             
             I
             grant
             ,
             that
             those
             things
             did
             become
             necessary
             to
             be
             believed
             ,
             which
             the
             Apostles
             taught
             ;
             but
             ,
             it
             was
             either
             because
             the
             things
             were
             in
             themselves
             necessary
             ,
             in
             order
             to
             the
             end
             declared
             ,
             
               viz.
               Man's
               Salvation
            
             ,
             or
             else
             it
             was
             on
             the
             account
             of
             that
             
             evidence
             which
             the
             Apostles
             gave
             ,
             that
             they
             were
             persons
             immediately
             imployed
             by
             God
             ,
             to
             deliver
             those
             Doctrines
             to
             them
             .
             But
             still
             here
             is
             nothing
             becoming
             necessary
             ,
             by
             virtue
             of
             a
             Decree
             or
             Definition
             ,
             but
             by
             virtue
             of
             a
             Testimony
             ,
             that
             what
             they
             delivered
             ,
             came
             from
             God.
             3.
             
             When
             the
             Apostles
             delivered
             these
             things
             ,
             the
             Doctrine
             of
             the
             Gospel
             was
             not
             made
             known
             to
             the
             world
             ;
             but
             they
             were
             chosen
             by
             God
             ,
             and
             infallibly
             assisted
             for
             that
             end
             ,
             that
             they
             might
             reveal
             it
             to
             the
             world
             :
             And
             this
             is
             certainly
             a
             very
             different
             case
             from
             that
             ,
             when
             the
             Doctrine
             of
             Salvation
             is
             fully
             revealed
             and
             delivered
             down
             to
             us
             in
             unquestionable
             records
             .
             And
             therefore
             ,
             if
             you
             will
             prove
             any
             thing
             to
             your
             purpose
             ,
             you
             must
             prove
             as
             great
             and
             as
             divine
             assistance
             of
             the
             Spirit
             in
             the
             
               Church
               representative
            
             of
             all
             Ages
             ,
             as
             was
             in
             the
             Apostles
             in
             the
             first
             Age
             of
             the
             Christian
             Church
             .
             4.
             
             When
             you
             say
             from
             hence
             ,
             That
             the
             Apostles
             ,
             as
             the
             
               teaching
               Church
            
             ,
             laid
             the
             
               Foundation
               of
               the
               Church
               taught
            
             ;
             that
             can
             only
             be
             understood
             of
             those
             Christians
             who
             became
             a
             Church
             ,
             by
             the
             Apostles
             preaching
             the
             Doctrine
             of
             the
             Gospel
             to
             them
             :
             but
             this
             is
             quite
             a
             different
             thing
             from
             laying
             the
             Foundation
             of
             a
             Church
             already
             in
             being
             as
             your
             Church
             ,
             taught
             ,
             and
             diffusive
             ,
             is
             supposed
             to
             be
             .
             Can
             you
             tell
             us
             ,
             where
             the
             Apostles
             are
             said
             to
             lay
             further
             Foundations
             for
             Churches
             already
             constituted
             ;
             that
             they
             made
             or
             declared
             more
             things
             necessary
             to
             Salvation
             ,
             than
             were
             so
             antecedently
             to
             their
             being
             a
             Church
             ?
             But
             this
             is
             your
             case
             ,
             you
             pretend
             a
             power
             in
             your
             
               Church
               representative
            
             ,
             to
             make
             more
             things
             necessary
             to
             Salvation
             ,
             than
             were
             before
             to
             a
             Church
             already
             in
             Being
             ,
             and
             therefore
             supposed
             to
             believe
             all
             things
             necessary
             to
             Salvation
             .
             You
             see
             therefore
             ,
             what
             a
             vast
             disparity
             there
             is
             in
             the
             case
             ,
             and
             how
             far
             the
             Apostles
             declaring
             the
             
               Doctrine
               of
               Christ
            
             ,
             and
             thereby
             founding
             Churches
             ,
             is
             from
             being
             an
             Argument
             that
             the
             
               representative
               Church
            
             ,
             may
             lay
             the
             Foundation
             of
             the
             
               Church
               diffusive
            
             ,
             which
             being
             a
             Church
             already
             ,
             must
             have
             its
             Foundation
             laid
             before
             all
             new
             Decrees
             and
             Definitions
             of
             the
             
               teaching
               Church
            
             .
             So
             that
             still
             it
             unavoidably
             follows
             upon
             your
             principles
             ,
             That
             the
             
               Church
               must
               lay
               her
               own
               Foundation
               ,
            
             and
             then
             the
             Church
             must
             have
             been
             in
             absolute
             and
             perfect
             Being
             ,
             before
             so
             much
             as
             her
             Foundation
             is
             laid
             .
             Your
             weak
             endeavour
             of
             retorting
             this
             upon
             the
             Bishop
             ,
             because
             of
             the
             
               Apostles
               teaching
               the
               Church
            
             of
             their
             Age
             ,
             only
             shews
             ,
             that
             you
             have
             a
             good
             will
             to
             say
             something
             in
             behalf
             of
             so
             bad
             a
             cause
             ,
             but
             that
             you
             want
             ability
             to
             do
             it
             :
             as
             appears
             by
             the
             Answers
             already
             given
             ,
             as
             to
             the
             difference
             of
             the
             Apostles
             case
             and
             yours
             .
             The
             subsequent
             Section
             ,
             which
             is
             spent
             in
             a
             weak
             defence
             of
             
               A.
               C
            
             '
             s
             .
             words
             ,
             
             hath
             the
             less
             cause
             to
             be
             particularly
             examined
             ;
             and
             besides
             ,
             its
             whole
             strength
             lyes
             on
             things
             sufficiently
             discussed
             already
             ,
             viz.
             the
             sufficient
             Proposition
             of
             matters
             of
             Faith
             ,
             and
             the
             Material
             and
             Formal
             Object
             of
             it
             .
          
           
             That
             which
             follows
             pretending
             to
             something
             New
             ,
             and
             which
             looks
             like
             Argumentation
             ,
             must
             be
             more
             distinctly
             considered
             .
             
             Cs.
             words
             are
             ,
             
               That
               if
               one
               may
               deny
               ,
               or
               doubtfully
               dispute
               against
               any
               one
               Determination
               of
               the
               Church
               ,
               then
               he
               may
               against
               another
               ,
               and
               another
               ,
               and
               so
               against
               all
               :
               since
               all
               are
               made
               firm
               to
               us
               by
               one
               and
               the
               same
               Divine
               Revelation
               ,
               sufficiently
               applied
               by
               one
               and
               the
               same
               full
               Authority
               of
               the
               Church
               ;
               which
               being
               weakned
               in
               any
               one
               ,
               cannot
               be
               firm
               in
               any
               other
               .
            
             
             To
             which
             his
             Lordship
             answers
             ,
             1.
             
             
               That
               this
               is
               understood
               only
               of
               Catholick
               Maxims
               ,
               which
               are
               properly
               Fundamental
               ,
               by
            
             Vincentius
             Lirinensis
             ,
             
               from
               whom
               this
               Argument
               is
               derived
               .
            
             2.
             
             
               He
               denies
               ,
               that
               all
               Determinations
               of
               the
               Church
               are
               made
               firm
               to
               us
               by
               one
               and
               the
               same
               Divine
               Revelation
               .
            
             3.
             
             
               He
               denies
            
             ,
             
             
               that
               all
               Determinations
               
               of
               the
               Church
               are
               sufficiently
               applied
               by
               one
               and
               the
               same
               full
               Authority
               of
               the
               Church
               .
            
             Of
             each
             of
             these
             he
             gives
             his
             reasons
             ;
             the
             examination
             and
             defence
             of
             which
             ,
             is
             all
             that
             remains
             of
             this
             Chapter
             .
             To
             the
             first
             ,
             you
             answer
             three
             things
             (
             for
             I
             must
             digest
             your
             Answers
             for
             you
             .
             
             )
             1.
             
             
               That
               there
               is
               no
               evidence
               ,
               that
            
             A.
             C.
             
               borrowed
               this
               from
            
             Vincentius
             ,
             and
             you
             give
             an
             excellent
             reason
             for
             it
             ,
             
               because
               good
               wits
               may
               both
               hit
               on
               the
               same
               thing
               ,
            
             or
             at
             least
             come
             near
             it
             ;
             which
             ,
             had
             it
             been
             said
             of
             your self
             ,
             had
             been
             more
             unquestionable
             :
             but
             ,
             to
             let
             that
             pass
             ,
             2.
             
             You
             tell
             us
             ,
             
               That
               the
               Doctrine
               is
               true
               ,
               whosoever
               said
               it
               .
            
             For
             which
             ,
             you
             give
             this
             reason
             .
             
               For
               the
               same
               reason
               which
               permits
               not
               our
               questioning
               ,
               or
               denying
               the
               prime
               Maxims
               of
               Faith
               ,
               permits
               not
               our
               questioning
               ,
               or
               denying
               any
               other
               Doctrine
               declared
               by
               the
               Church
               ;
               because
               it
               is
               not
               the
               greatness
               or
               smalness
               of
               the
               matter
               ,
               that
               moves
               us
               to
               give
               firm
               Assent
               in
               Points
               of
               Faith
               ;
               but
               the
               Authority
               of
               God
               speaking
               by
               the
               Church
               .
            
             To
             which
             I
             answer
             ,
             that
             all
             this
             runs
             upon
             a
             Supposition
             false
             in
             it self
             ,
             which
             is
             ,
             
               That
               all
               our
               Assurance
               in
               matters
               of
               Faith
               ,
               depends
               upon
               the
               Infallible
               Authority
               of
               the
               present
               Church
            
             ;
             which
             being
             granted
             ,
             I
             would
             not
             deny
             ;
             but
             ,
             supposing
             that
             Infallibility
             absolute
             ,
             on
             the
             same
             reason
             I
             believe
             one
             thing
             on
             the
             
               Churches
               Authority
            
             ,
             I
             must
             believe
             all
             .
             For
             the
             case
             were
             the
             same
             then
             ,
             as
             to
             the
             Church
             ,
             which
             we
             say
             ,
             it
             is
             as
             to
             the
             Scriptures
             ;
             he
             that
             believes
             any
             thing
             ,
             on
             the
             account
             of
             its
             being
             contained
             in
             that
             Book
             as
             the
             
               Word
               of
               God
            
             ,
             must
             believe
             every
             thing
             he
             is
             convinced
             to
             be
             therein
             contained
             ,
             whether
             the
             matter
             be
             in
             it self
             small
             or
             great
             ;
             because
             the
             ground
             of
             his
             belief
             ,
             is
             the
             
               Authority
               of
               God
            
             ,
             revealing
             those
             things
             to
             us
             .
             And
             if
             therefore
             you
             could
             prove
             such
             a
             
               Divine
               Authority
            
             ,
             constantly
             resident
             in
             the
             Church
             ,
             for
             determining
             all
             matters
             of
             Faith
             ,
             I
             grant
             your
             consequence
             would
             hold
             :
             but
             that
             is
             too
             great
             a
             boon
             to
             be
             had
             for
             begging
             ,
             and
             that
             is
             all
             the
             way
             you
             use
             for
             it
             here
             .
             If
             you
             offer
             to
             prove
             it
             afterwards
             ,
             our
             Answers
             shall
             be
             ready
             to
             attend
             you
             .
             But
             at
             present
             ,
             let
             it
             suffice
             to
             tell
             you
             ,
             That
             we
             believe
             no
             Article
             of
             Faith
             at
             all
             upon
             the
             
               Churches
               Infallible
               Authority
            
             ;
             and
             therefore
             ,
             though
             we
             deny
             what
             the
             Church
             proposeth
             ,
             it
             follows
             not
             that
             we
             are
             any
             more
             liable
             to
             question
             the
             truth
             of
             any
             Article
             any
             further
             than
             the
             
               Churches
               Authority
            
             reaches
             in
             it
             ;
             
               i.
               e.
            
             we
             deny
             that
             any
             thing
             becomes
             an
             Article
             meerly
             upon
             her
             account
             .
             But
             now
             ,
             if
             you
             remove
             the
             Argument
             from
             the
             
               present
               Churches
               Infallible
               Authority
            
             ,
             to
             the
             
               Vniversal
               Churches
               Testimony
            
             ,
             we
             then
             tell
             you
             ,
             That
             he
             who
             questions
             a
             clear
             ,
             full
             ,
             universal
             Tradition
             of
             the
             whole
             Church
             from
             
               Christ's
               time
            
             to
             this
             ,
             will
             ,
             by
             the
             same
             reason
             ,
             doubt
             of
             all
             matters
             of
             Faith
             ,
             which
             are
             conveyed
             by
             this
             Testimony
             to
             us
             .
             But
             then
             we
             must
             further
             consider
             ,
             That
             we
             are
             bound
             by
             virtue
             of
             the
             
               Churches
               Testimony
            
             ,
             to
             believe
             nothing
             any
             further
             ,
             than
             it
             appears
             to
             have
             been
             the
             constant
             ,
             full
             ,
             
               Vniversal
               Testimony
            
             of
             the
             Church
             ,
             from
             the
             time
             of
             Christ
             and
             his
             Apostles
             .
             Whatever
             therefore
             you
             can
             make
             appear
             to
             have
             been
             received
             as
             a
             necessary
             Article
             of
             Faith
             in
             this
             manner
             ,
             we
             embrace
             it
             ,
             but
             nothing
             else
             ;
             and
             on
             the
             other
             side
             ,
             we
             say
             ,
             That
             whoever
             doubts
             ,
             or
             denies
             this
             Testimony
             ,
             will
             doubt
             of
             all
             matters
             of
             Faith
             ,
             because
             the
             ground
             and
             rule
             of
             Faith
             ,
             the
             Scriptures
             ,
             is
             conveyed
             to
             us
             only
             through
             this
             Universal
             Tradition
             .
          
           
             3.
             
             You
             answer
             ,
             
               That
               his
               Lordship
               mistakes
               Vincentius
               Lerinensis
               his
               meaning
               ,
            
             
             
               and
               falsifies
               his
               testimony
               thrice
               at
               least
               .
            
             Whereof
             the
             first
             is
             in
             
               rendring
               [
               de
               Catholico
               dogmate
               ]
               of
               Catholick
               Maxims
               :
            
             
             and
             here
             a
             double
             most
             dreadful
             charge
             is
             drawn
             up
             against
             his
             Lordship
             ;
             the
             first
             from
             the
             
             accusation
             of
             Priscian
             ,
             and
             the
             second
             of
             no
             less
             Authours
             ,
             than
             Rider
             and
             the
             
               English
               Lexicons
            
             :
             the
             first
             is
             ,
             for
             translating
             the
             
               Singular
               Number
               by
               the
               Plural
            
             ;
             whereas
             our
             most
             Reverend
             Orbilius
             himself
             in
             the
             following
             page
             ,
             tells
             us
             ,
             that
             this
             
               Catholicum
               dogma
               ,
               Vincentius
            
             speaks
             of
             ,
             
               contains
               the
               whole
               Systeme
               of
               the
               Catholick
               Faith
               ,
               and
               in
               that
               Systeme
               some
               are
               Fundamentals
               ,
               some
               Superstructures
               ,
            
             (
             both
             Plurals
             )
             yet
             all
             these
             contained
             in
             this
             one
             
               singular
               ,
               Dogma
            
             :
             but
             it
             was
             his
             Lordships
             great
             mishap
             not
             to
             have
             his
             education
             in
             the
             Schools
             of
             the
             Jesuites
             ,
             else
             he
             might
             have
             escaped
             the
             lash
             for
             this
             most
             unpardonable
             oversight
             of
             rendring
             
               verbum
               multitudinis
            
             by
             our
             Authours
             own
             confession
             (
             who
             makes
             it
             larger
             too
             then
             his
             Lordship
             doth
             ;
             for
             his
             Lordship
             saith
             ,
             it
             contains
             only
             Fundamentals
             ,
             but
             our
             Authour
             Superstructures
             too
             )
             by
             the
             
               Plural
               Number
            
             .
             But
             the
             second
             fault
             is
             worse
             then
             this
             ;
             for
             ,
             saith
             our
             Authour
             very
             gravely
             and
             discreetly
             with
             his
             rod
             in
             his
             hand
             ,
             
               But
               in
               what
               Authour
               learnt
               he
               ,
               that
               Dogma
               signifies
               only
               Maxims
               ,
               were
               it
               in
               the
               Plural
               number
               ?
            
             
             
               Dogma
               according
               to
               our
               English
               Lexicons
               ,
               Rider
               ,
               and
               others
               ,
               signifies
               a
               Decree
               ,
               or
               common
               received
               Opinion
               ,
               whether
               in
               prime
               ,
               or
               less
               principal
               matters
               .
            
             What
             a
             learned
             dispute
             are
             we
             now
             fallen
             into
             ?
             But
             I
             see
             you
             were
             resolved
             to
             put
             all
             ,
             but
             Boys
             and
             Paedagogues
             out
             of
             all
             likelyhood
             of
             confuting
             you
             ;
             For
             those
             are
             only
             the
             persons
             among
             us
             ,
             who
             deal
             in
             Rider
             and
             
               English
               Lexicons
            
             .
             I
             see
             now
             ,
             there
             is
             some
             hopes
             ,
             that
             the
             orders
             of
             the
             Inquisition
             may
             have
             better
             Latin
             ,
             then
             that
             against
             Mr.
             White
             had
             ;
             since
             our
             old
             Jesuites
             begin
             to
             be
             so
             well
             versed
             in
             such
             Masters
             of
             the
             Latin
             tongue
             .
             How
             low
             is
             Infallibility
             fallen
             ,
             that
             we
             must
             appeal
             for
             knowing
             what
             
               dogma
               fidei
            
             is
             ,
             to
             the
             definition
             not
             of
             
               Popes
               and
               Councils
            
             ,
             but
             of
             Rider
             and
             
               English
               Lexicons
            
             ?
             But
             it
             is
             ill
             jesting
             with
             our
             Orbilius
             in
             so
             severe
             a
             humour
             ,
             that
             his
             
               Grace
               of
               Canterbury
            
             cannot
             scape
             his
             lash
             for
             not
             consulting
             
               Riders
               Dictionary
            
             for
             the
             signification
             of
             Dogma
             .
             But
             our
             Authour
             passeth
             ,
             and
             we
             must
             attend
             him
             ,
             out
             of
             his
             
               Grammatical
               into
               the
               Theological
               School
            
             ;
             and
             there
             tells
             us
             ,
             
               That
               the
               Ecclesiastical
               signification
               of
               Dogma
               ,
               extends
               it self
               to
               all
               things
               established
               in
               the
               Church
               ,
               as
               matters
               of
               Faith
               ,
               whether
               Fundamentals
               or
               Superstructures
               ;
               and
               for
               this
               ,
               Scotus
               is
               cited
            
             (
             somewhat
             a
             better
             Authour
             than
             
               Rider
               )
               who
               calls
               Transubstantiation
               ,
               Dogma
               fidei
               .
            
             I
             begin
             to
             believe
             now
             ,
             that
             Dogma
             is
             a
             very
             large
             word
             ,
             and
             Fides
             much
             larger
             ,
             that
             can
             hold
             so
             prodigious
             a
             thing
             as
             Transubstantiation
             within
             them
             .
             But
             ,
             notwithstanding
             what
             Rider
             and
             Scotus
             say
             ,
             None
             so
             able
             to
             explain
             Vincentius
             his
             meaning
             ,
             as
             Vincentius
             himself
             .
             To
             him
             therefore
             at
             last
             our
             Authour
             appeals
             and
             tells
             us
             ,
             
               That
               he
               declares
               in
               other
               places
               ,
               that
               he
               means
               by
               Dogma
               such
               things
               as
               in
               general
               belong
               to
               Christian
               Faith
               without
               distinction
               .
            
             But
             doth
             Vincentius
             any
             where
             by
             Dogma
             mean
             any
             such
             things
             which
             were
             not
             judged
             necessary
             by
             the
             ancient
             and
             Primitive
             Church
             ,
             but
             become
             necessary
             to
             be
             believed
             upon
             the
             
               Churches
               Definitions
            
             ?
             Nothing
             can
             possibly
             be
             imagined
             more
             directly
             contrary
             to
             the
             design
             of
             his
             whole
             Book
             then
             that
             is
             ,
             when
             he
             appeals
             still
             for
             matters
             to
             be
             believed
             to
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             ;
             and
             to
             be
             sure
             ,
             all
             these
             are
             required
             to
             whatever
             he
             means
             by
             a
             
               Dogma
               fidei
            
             :
             if
             you
             therefore
             can
             produce
             any
             testimonies
             out
             of
             his
             Book
             ,
             which
             can
             be
             supposed
             in
             the
             least
             to
             favour
             the
             power
             of
             the
             Church
             in
             her
             new
             Definitions
             of
             matters
             of
             Faith
             ,
             you
             may
             justly
             challenge
             to
             your self
             the
             name
             of
             an
             excellent
             Invention
             ,
             who
             can
             find
             that
             in
             his
             Book
             ,
             which
             all
             other
             persons
             find
             the
             directly
             contrary
             to
             .
             Your
             first
             citation
             is
             out
             of
             ch
             .
             33.
             (
             not
             23.
             as
             you
             quote
             it
             ,
             or
             some
             one
             else
             for
             you
             )
             where
             he
             is
             explaining
             
               what
               St.
               Paul
               means
               by
               ,
               Prophanas
               
               vocum
               novitates
               .
               Vocum
               ,
            
             saith
             he
             ,
             
               i.
               e.
               Dogmatum
               ,
               rerum
               ,
               sententiarum
               novitates
               ;
               quae
               sunt
               vetustati
               ,
               quae
               antiquitati
               contrariae
               .
            
             I
             shall
             not
             scruple
             to
             grant
             you
             that
             Vincentius
             by
             Dogmata
             here
             ,
             doth
             mean
             such
             things
             as
             the
             Definitions
             of
             your
             Church
             are
             ,
             for
             he
             speaks
             of
             those
             things
             ,
             which
             all
             Christians
             ,
             who
             have
             a
             care
             of
             their
             Salvation
             are
             to
             avoid
             ;
             of
             such
             things
             as
             are
             contrary
             to
             all
             Antiquity
             ;
             and
             such
             kind
             of
             Dogmata
             ,
             I
             freely
             grant
             the
             Definitions
             of
             your
             Church
             to
             be
             .
             Your
             second
             citation
             is
             as
             happy
             as
             the
             first
             ,
             cap.
             28.
             
             Crescat
             (
             saith
             he
             ,
             speaking
             of
             the
             Church
             )
             
               sed
               in
               suo
               duntaxat
               genere
               ,
               in
               eodem
               scilicet
               Dogmate
               ,
               eodem
               sensu
               ,
               eâdemque
               sententiâ
               .
            
             An
             excellent
             place
             ,
             no
             doubt
             ,
             to
             prove
             it
             in
             the
             Churches
             power
             to
             define
             new
             Articles
             of
             Faith
             ;
             because
             the
             Church
             must
             alwaies
             remain
             in
             the
             same
             Belief
             ,
             sense
             ,
             and
             opinion
             .
             When
             his
             words
             but
             little
             foregoing
             are
             ,
             
               Profectus
               sit
               ille
               fidei
               non
               permutatio
               ,
            
             which
             without
             the
             help
             of
             
               English
               Lexicons
            
             you
             would
             willingly
             render
             by
             leaving
             out
             that
             troublesome
             Particle
             non
             ,
             that
             the
             
               best
               progress
               in
               Faith
               is
               by
               adding
               new
               Articles
               ,
            
             though
             it
             be
             as
             contrary
             to
             reason
             as
             it
             is
             to
             the
             sense
             of
             
               Vincentius
               Lerinensis
            
             .
             If
             Vincentius
             saith
             ,
             that
             the
             
               Pelagians
               erred
               in
               Dogmate
               fidei
            
             (
             which
             words
             neither
             appear
             cap.
             24.
             nor
             34.
             )
             he
             gives
             this
             reason
             for
             it
             ,
             because
             they
             contradict
             the
             
               Vniversal
               sense
               of
               Antiquity
            
             ,
             and
             the
             
               Catholick
               Church
               ,
               cap.
            
             34.
             
             So
             that
             still
             Vincentius
             ,
             where-ever
             he
             speaks
             of
             this
             
               Dogma
               fidei
            
             ,
             speaks
             in
             direct
             opposition
             to
             your
             sense
             of
             it
             ,
             for
             new
             definitions
             of
             the
             Church
             in
             matters
             of
             Faith.
             There
             being
             scarce
             any
             book
             extant
             which
             doth
             more
             designedly
             overthrow
             this
             opinion
             of
             yours
             ,
             then
             that
             of
             Vincentius
             doth
             .
          
           
             To
             shew
             therefore
             how
             much
             you
             have
             wronged
             his
             Lordship
             ,
             and
             what
             little
             advantage
             comes
             to
             your
             cause
             by
             your
             insisting
             on
             Vincentius
             his
             testimony
             :
             
             I
             shall
             give
             a
             brief
             account
             both
             of
             his
             Design
             and
             Book
             .
             The
             design
             of
             it
             ,
             is
             ,
             to
             shew
             what
             wayes
             one
             should
             use
             to
             prevent
             being
             deceived
             ,
             by
             such
             who
             pretend
             to
             discover
             new
             matters
             of
             Faith
             ,
             and
             those
             he
             assigns
             to
             be
             these
             two
             ,
             
             setling
             ones
             faith
             ,
             
               on
               the
               Authority
               of
               Scripture
               ,
               and
               the
               tradition
               of
               the
               Catholick
               Church
               .
            
             But
             since
             men
             would
             enquire
             ,
             
               The
               Canon
               of
               Scripture
               being
               perfect
               ,
               and
               abundantly
               sufficient
               for
               all
               things
               ,
               what
               need
               can
               there
               be
               of
               Ecclesiastical
               tradition
               ?
            
             He
             answers
             ,
             For
             finding
             out
             the
             true
             sense
             of
             Scripture
             ,
             
             which
             is
             diversly
             interpreted
             ,
             by
             
               Novatianus
               ,
               Photinus
               ,
               Sabellius
               ,
               Donatus
               ,
               Arrius
               ,
               Eunomius
               ,
               Macedonius
               ,
               Apollinaris
               ,
            
             &c.
             
             In
             the
             following
             Chapter
             he
             tells
             us
             ,
             what
             he
             means
             by
             this
             
               Ecclesiastical
               tradition
               ,
               Quod
               ubique
               ,
               quod
               semper
               ,
               ab
               omnibus
               creditum
               est
               ,
            
             
             that
             which
             hath
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             ,
             joyning
             in
             the
             belief
             of
             it
             .
             And
             can
             any
             new
             Definitions
             of
             the
             Church
             pretend
             to
             all
             ,
             or
             any
             of
             these
             ?
             He
             after
             enquires
             ,
             what
             is
             to
             be
             done
             in
             case
             a
             particular
             Church
             separates
             it self
             from
             the
             communion
             of
             the
             Catholick
             ?
             
             He
             answers
             ,
             We
             ought
             to
             prefer
             the
             health
             of
             the
             whole
             body
             ,
             before
             any
             pestiferous
             or
             corrupted
             member
             .
             But
             in
             case
             any
             Novel
             Contagion
             should
             spread
             over
             ,
             not
             a
             part
             only
             ,
             but
             endanger
             the
             
               whole
               Church
            
             ?
             then
             ,
             saith
             he
             ,
             
               a
               man
               must
               adhere
               to
               Antiquity
               ,
            
             which
             cannot
             be
             deceived
             with
             a
             pretence
             of
             Novelty
             .
             But
             if
             in
             Antiquity
             ,
             we
             find
             out
             the
             errour
             of
             two
             or
             three
             particular
             Persons
             ,
             or
             City
             ,
             or
             Province
             ;
             what
             is
             then
             to
             be
             done
             ?
             then
             ,
             saith
             he
             ,
             the
             
               Decrees
               of
               General
               Councils
            
             are
             to
             be
             preferred
             :
             But
             in
             case
             there
             be
             none
             ?
             then
             he
             adds
             ,
             The
             general
             consent
             of
             the
             most
             approved
             writers
             of
             the
             Church
             is
             to
             be
             enquired
             after
             ;
             and
             what
             they
             all
             with
             one
             consent
             ,
             openly
             ,
             frequently
             ,
             constantly
             held
             ,
             writ
             ,
             and
             taught
             ,
             that
             let
             every
             man
             look
             on
             himself
             as
             bound
             to
             believe
             without
             hesitation
             .
             
             Now
             then
             ,
             prove
             but
             any
             one
             of
             the
             new
             Articles
             of
             Faith
             in
             the
             
               Tridentine
               Confession
            
             by
             these
             rules
             of
             Vincentius
             ;
             and
             it
             will
             appear
             ,
             that
             you
             have
             produced
             his
             Testimony
             to
             some
             purpose
             :
             else
             nothing
             will
             be
             more
             strong
             and
             forcible
             against
             all
             your
             pretences
             ,
             than
             this
             discourse
             of
             Vincentius
             is
             ;
             which
             he
             inlarges
             by
             the
             examples
             of
             the
             
               Donatists
               ,
               Arrians
            
             ,
             and
             others
             ,
             in
             the
             following
             Chapters
             ;
             in
             which
             still
             his
             scope
             is
             to
             assert
             Antiquity
             ,
             and
             condemn
             all
             
               Novelties
               in
               matters
               of
               Faith
               under
               any
               pretext
               whatsoever
               .
            
             For
             this
             ,
             
             ch
             .
             12
             ,
             14.
             he
             cites
             a
             multitude
             of
             Texts
             of
             Scripture
             ;
             forbidding
             our
             following
             any
             other
             Doctrine
             ,
             but
             what
             was
             delivered
             by
             Christ
             and
             his
             Apostles
             ;
             and
             Anathematizing
             all
             such
             as
             such
             as
             should
             Preach
             any
             
               other
               Gospel
            
             :
             and
             concludes
             that
             ,
             with
             this
             remarkable
             speech
             ;
             
             
               It
               never
               was
               ,
               never
               is
               ,
               never
               will
               be
               ,
               lawful
               to
               propose
               any
               thing
            
             (
             as
             matter
             of
             Faith
             )
             
               to
               Christian
               Catholicks
               ,
               besides
               what
               they
               have
               received
               .
               And
               it
               was
               ,
               is
               ,
               and
               will
               be
               becoming
               Christians
               to
               Anathematize
               all
               such
               who
               declare
               any
               thing
               but
               what
               they
               have
               received
               .
            
             Do
             you
             think
             this
             man
             was
             not
             of
             your
             minde
             in
             the
             Doctrine
             of
             Fundamentals
             ?
             could
             he
             do
             otherwise
             then
             believe
             it
             in
             the
             
               Churches
               power
            
             to
             define
             things
             necessary
             to
             Salvation
             ,
             who
             would
             have
             all
             those
             Anathematized
             ,
             who
             pretend
             to
             declare
             any
             thing
             as
             matter
             of
             Faith
             ,
             but
             what
             they
             received
             as
             such
             from
             their
             Ancestours
             ?
             And
             after
             he
             hath
             at
             large
             exemplified
             this
             in
             the
             
               Photinian
               ,
               Nestorian
               ,
               Apollinarian
            
             Heresies
             ,
             and
             shewed
             how
             little
             the
             Authority
             of
             private
             Doctors
             ,
             how
             excellent
             soever
             ,
             is
             to
             be
             relyed
             on
             in
             matters
             of
             faith
             ;
             he
             concludes
             again
             with
             this
             ,
             
               Whatsoever
               the
               Catholick
               Church
               held
               universally
               ,
               that
               and
               that
               alone
               is
               to
               be
               held
               by
               particular
               persons
               .
            
             
             And
             after
             
               admires
               at
               the
               madness
               ,
               blindness
               ,
               perverseness
               of
               those
               ,
               who
               are
               not
               contented
               with
               the
               once
               delivered
               and
               ancient
               rule
               of
               Faith
               ;
               but
               are
               still
               seeking
               new
               things
               ,
               and
               alwaies
               are
               itching
               to
               add
               ,
               alter
               ,
               take
               away
               ,
               some
               thing
               of
               Religion
               (
               or
               matter
               of
               Faith
               )
               .
               As
               though
               that
               were
               not
               a
               Heavenly
               Doctrine
               ,
               which
               may
               suffice
               to
               be
               once
               revealed
               ;
               but
               an
               earthly
               institution
               ,
               which
               cannot
               be
               perfect
               ,
               but
               by
               continual
               correction
               and
               amendment
               .
            
             Is
             not
             this
             man
             now
             a
             fit
             person
             to
             explain
             the
             sense
             of
             your
             Churches
             new
             Definitions
             ,
             and
             Declarations
             in
             matters
             of
             Faith
             ?
             And
             have
             not
             you
             hit
             very
             right
             on
             this
             sense
             of
             Dogma
             ,
             when
             here
             he
             understands
             by
             it
             that
             
               Doctrine
               of
               Faith
            
             ,
             which
             is
             not
             capable
             of
             any
             addition
             or
             alteration
             ?
             And
             thus
             we
             understand
             sufficiently
             what
             he
             means
             by
             the
             present
             controverted
             place
             ;
             that
             
               if
               men
               reject
               any
               part
               of
               the
               Catholick
               Doctrine
               ,
               they
               may
               as
               well
               refuse
               another
               ,
               and
               another
               ,
               till
               at
               last
               they
               reject
               all
               .
            
             
             By
             the
             
               Catholick
               Doctrine
            
             ,
             or
             
               Catholicum
               dogma
            
             ,
             there
             he
             means
             the
             same
             with
             the
             
               Coeleste
               dogma
            
             before
             ,
             and
             by
             both
             of
             them
             understands
             that
             Doctrine
             of
             Faith
             which
             was
             once
             revealed
             by
             God
             ,
             and
             which
             is
             capable
             of
             no
             addition
             at
             all
             ,
             having
             
               Antiquity
               ,
               Vniversality
               ,
               and
               Consent
               ,
            
             going
             along
             with
             it
             ;
             and
             when
             you
             can
             prove
             that
             this
             
               Catholicum
               dogma
            
             ,
             doth
             extend
             beyond
             those
             things
             which
             his
             Lordship
             calls
             
               Catholick
               Maxims
            
             ,
             or
             properly
             
               Fundamental
               Truths
            
             ,
             you
             will
             have
             done
             something
             to
             the
             purpose
             ,
             
             which
             as
             yet
             you
             have
             failed
             in
             .
             And
             thus
             we
             say
             ,
             Vincentius
             his
             rule
             is
             good
             ,
             though
             we
             do
             not
             say
             ,
             that
             he
             was
             infallible
             in
             the
             application
             of
             it
             ,
             but
             that
             he
             might
             mention
             some
             such
             things
             to
             have
             had
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             which
             had
             not
             so
             ,
             such
             as
             the
             business
             of
             not
             
               rebaptizing
               Hereticks
            
             ,
             and
             the
             observation
             of
             Easter
             ,
             which
             you
             instance
             in
             .
             And
             withall
             we
             add
             ,
             though
             nothing
             is
             to
             be
             admitted
             for
             matter
             of
             Faith
             which
             wants
             those
             three
             marks
             ,
             yet
             some
             things
             may
             have
             all
             three
             of
             them
             ,
             and
             yet
             be
             
               no
               matters
            
             of
             Faith
             at
             all
             ;
             and
             therefore
             not
             at
             all
             pertinent
             to
             this
             question
             ;
             Such
             as
             those
             things
             are
             which
             you
             insist
             on
             ,
             as
             
               deposita
               dogmata
            
             ;
             which
             doubtless
             is
             a
             rare
             way
             of
             probation
             .
             viz.
             to
             shew
             that
             by
             
               dogmata
               deposita
               ,
               Vincentius
            
             means
             some
             
               articles
               of
               Faith
            
             which
             are
             not
             Fundamental
             in
             the
             matter
             of
             them
             ;
             and
             for
             that
             make
             choice
             of
             such
             instances
             which
             are
             no
             
               matters
               of
               faith
               at
               all
            
             :
             but
             either
             ritual
             traditions
             ,
             or
             matters
             of
             order
             ,
             such
             as
             the
             
               form
               and
               matter
               of
               Sacraments
            
             ,
             the
             
               Hierarchy
               of
               the
               Church
               ,
               Paedobaptism
               ,
               not
               rebaptizing
               Hereticks
               ,
               the
               perpetual
               virginity
               of
               the
               Virgin
            
             Mary
             .
             For
             that
             of
             the
             
               Canon
               of
               Scripture
            
             ,
             it
             will
             be
             elsewhere
             considered
             ,
             as
             likewise
             those
             other
             Church-traditions
             .
          
           
             How
             
               the
               Church
               should
               still
               keep
               ,
               hoc
               idem
               quod
               antea
               ,
            
             as
             you
             confess
             
               she
               ought
            
             ,
             
             and
             yet
             
               make
               some
               things
               necessary
               to
               be
               believed
               by
               all
               ,
               which
               before
               her
               declaration
               were
               not
               so
               ,
            
             
             is
             somewhat
             hard
             to
             conceive
             ;
             and
             yet
             both
             these
             you
             assert
             together
             .
             Is
             that
             which
             is
             necessary
             to
             be
             believed
             by
             all
             ,
             the
             same
             with
             that
             which
             was
             not
             necessary
             to
             be
             so
             believed
             ?
             if
             the
             same
             measure
             of
             Faith
             will
             not
             serve
             after
             ,
             which
             would
             have
             done
             before
             ,
             is
             there
             not
             an
             alteration
             made
             :
             Yes
             ,
             you
             grant
             ,
             
               as
               to
               our
               believing
               ,
               but
               not
               as
               to
               the
               thing
               ,
               for
               that
               is
               the
               same
               it
               was
               .
            
             But
             do
             you
             in
             the
             mean
             time
             consider
             what
             kind
             of
             thing
             that
             is
             which
             you
             speak
             of
             ,
             which
             is
             a
             thing
             
               propounded
               to
               be
               believed
            
             ,
             and
             considered
             in
             no
             other
             respect
             ,
             but
             as
             it
             is
             revealed
             
               by
               God
            
             in
             order
             to
             our
             believing
             it
             ;
             now
             when
             the
             same
             thing
             which
             was
             required
             only
             to
             be
             believed
             implicitely
             ,
             
               i.
               e.
            
             not
             at
             all
             necessarily
             ,
             is
             now
             propounded
             to
             be
             believed
             expresly
             and
             necessarily
             ;
             the
             Fundamental
             nature
             of
             it
             ,
             as
             an
             
               object
               of
               Faith
            
             ,
             is
             altered
             .
             For
             that
             which
             you
             call
             
               implicite
               Faith
            
             ,
             doth
             really
             imply
             as
             to
             all
             those
             things
             to
             be
             believed
             implicitely
             ,
             that
             there
             is
             an
             indifferency
             ,
             whether
             they
             be
             believed
             or
             no
             ;
             nothing
             being
             necessary
             to
             be
             believed
             ,
             but
             what
             is
             propounded
             to
             be
             expresly
             believed
             :
             Which
             being
             so
             ,
             Can
             it
             be
             imagined
             there
             should
             be
             a
             greater
             alteration
             in
             a
             matter
             of
             Faith
             ,
             then
             from
             its
             being
             indifferent
             whether
             it
             were
             believed
             or
             no
             ,
             to
             become
             necessary
             to
             be
             expresly
             believed
             by
             all
             in
             order
             to
             Salvation
             ?
             And
             where
             there
             is
             such
             an
             alteration
             as
             this
             in
             the
             thing
             to
             be
             believed
             ,
             who
             can
             without
             the
             help
             of
             a
             very
             commodious
             implicite
             Faith
             believe
             ,
             that
             still
             this
             is
             
               hoc
               idem
               quod
               antea
            
             ,
             the
             very
             same
             as
             a
             matter
             of
             Faith
             ,
             which
             it
             was
             before
             .
             Though
             
               the
               Church
               were
               careful
               to
               preserve
               every
               Iota
               and
               tittle
               of
               Sacred
               Doctrines
            
             ;
             yet
             I
             hope
             it
             follows
             not
             ,
             that
             every
             Iota
             and
             tittle
             is
             of
             as
             much
             consequence
             ,
             and
             as
             necessary
             to
             be
             believed
             ,
             as
             the
             main
             substance
             of
             
               Christian
               Doctrine
            
             .
             Although
             
               when
               any
               Doctrine
               was
               violently
               opposed
               in
               the
               Church
               she
               might
               declare
               her
               owning
               it
               by
               some
               overt
               act
            
             ;
             yet
             thence
             it
             doth
             not
             follow
             ,
             that
             the
             
               internal
               assent
            
             to
             every
             thing
             so
             declared
             is
             as
             necessary
             ,
             as
             to
             that
             proposition
             ,
             that
             
               Jesus
               is
               the
               Son
               of
               God
               ,
            
             the
             belief
             of
             which
             the
             Scripture
             tells
             us
             was
             the
             main
             design
             of
             the
             writing
             of
             Scripture
             .
             That
             
               General
               Councils
               ,
               rightly
               proceeding
               ,
               may
               be
               great
               helps
               to
               the
               Faith
               of
               Christians
               ,
            
             I
             know
             none
             that
             deny
             ;
             but
             that
             by
             vertue
             of
             their
             
             definitions
             any
             thing
             becomes
             necessary
             to
             be
             believed
             ,
             which
             was
             not
             so
             before
             ,
             remains
             yet
             to
             be
             proved
             .
          
           
             You
             much
             wonder
             his
             Lordship
             should
             father
             that
             saying
             on
             Vincentius
             ,
             That
             ,
             
               If
               new
               Doctrines
               be
               added
               to
               the
               old
               ,
               the
               Church
               ,
            
             
             
             
               which
               is
            
             Sacrarium
             veritatis
             ,
             
               the
               repository
               of
               verity
               ,
               may
               be
               changed
               in
            
             Lupanar
             errorum
             ,
             
               which
               ,
               his
               Lordship
               saith
               ,
               he
               is
               loth
               to
               English
               :
            
             for
             you
             tell
             us
             ,
             That
             Vincentius
             
               is
               so
               far
               from
               entertaining
               the
               least
               thought
               of
               it
               ,
               that
               he
               presently
               adds
               ,
            
             Deus
             avertat
             ,
             
               God
               forbid
               it
               should
               be
               so
               .
            
             A
             stout
             Inference
             !
             Just
             as
             if
             one
             should
             say
             ,
             The
             Church
             of
             Rome
             may
             be
             in
             time
             overspread
             with
             the
             
               Mahumetan
               Religion
            
             ,
             but
             God
             forbid
             ,
             it
             should
             be
             so
             ;
             Were
             he
             not
             an
             excellent
             Disputer
             ,
             who
             should
             hence
             inferr
             it
             impossible
             ever
             to
             be
             so
             .
             What
             you
             add
             out
             of
             Vincentius
             only
             proves
             ,
             that
             he
             did
             not
             believe
             it
             was
             so
             in
             his
             time
             ,
             but
             doth
             not
             in
             the
             least
             prove
             ,
             that
             he
             believed
             it
             impossible
             that
             ever
             it
             should
             be
             so
             afterwards
             ;
             but
             notwithstanding
             all
             that
             you
             say
             ,
             it
             is
             evident
             enough
             ,
             that
             Vincentius
             believed
             it
             a
             very
             supposable
             Case
             ,
             by
             that
             question
             he
             puts
             elsewhere
             .
             
               What
               if
               any
               new
               contagion
               doth
               not
               only
               endeavour
               to
               defile
               a
               part
               only
               ,
            
             
             
               but
               the
               whole
               Church
               ?
               in
               which
               ,
            
             he
             saith
             ,
             
               we
               are
               to
               adhere
               to
               antiquity
               .
            
             If
             you
             answer
             ,
             he
             speaks
             only
             of
             
               an
               endeavour
            
             :
             it
             is
             soon
             replyed
             ,
             That
             he
             speaks
             of
             
               such
               an
               endeavour
            
             as
             puts
             men
             to
             dispute
             a
             question
             ,
             what
             they
             are
             to
             do
             in
             such
             a
             Case
             ,
             and
             he
             resolves
             at
             that
             time
             ,
             they
             are
             not
             to
             adhere
             to
             the
             judgement
             of
             the
             
               present
               Church
            
             ,
             but
             to
             that
             of
             Antiquity
             ,
             which
             is
             all
             we
             desire
             in
             that
             Case
             ,
             viz.
             That
             the
             
               present
               Church
            
             may
             so
             far
             add
             to
             matters
             of
             Faith
             ,
             that
             we
             can
             in
             no
             reason
             be
             obliged
             to
             rely
             only
             upon
             her
             judgement
             .
             Wherein
             we
             are
             to
             consider
             ,
             the
             Question
             is
             not
             of
             that
             you
             call
             the
             diffusive
             ,
             but
             the
             
               representative
               Church
            
             ,
             all
             which
             may
             be
             overspread
             ,
             and
             yet
             but
             a
             part
             of
             the
             other
             ;
             but
             yet
             if
             that
             Church
             ,
             whose
             judgement
             you
             say
             only
             is
             to
             be
             relyed
             on
             may
             be
             so
             infected
             ,
             it
             is
             all
             one
             as
             to
             those
             who
             are
             to
             be
             guided
             by
             her
             judgement
             ,
             whether
             the
             other
             be
             or
             no.
             For
             here
             
               eadem
               est
               ratio
               non
               entis
               &
               non
               apparentis
               ,
            
             because
             it
             is
             not
             the
             reality
             ,
             but
             the
             manifestation
             which
             is
             the
             ground
             of
             mens
             relying
             on
             the
             Churches
             judgement
             .
             So
             that
             if
             as
             to
             all
             outward
             appearance
             and
             all
             
               judicial
               acts
            
             of
             the
             Church
             ,
             she
             may
             recede
             from
             the
             ancient
             Faith
             ,
             and
             add
             
               novitia
               veteribus
            
             ,
             (
             whether
             all
             particular
             persons
             in
             it
             do
             so
             or
             no
             )
             all
             ground
             of
             relying
             on
             the
             judgement
             of
             that
             Church
             ,
             is
             thereby
             taken
             away
             .
             Whether
             it
             be
             
               the
               Church
               her self
               ,
               or
               Hereticks
               in
               the
               Church
               which
               make
               these
               additions
               ,
            
             is
             very
             little
             material
             ,
             if
             these
             Hereticks
             ,
             who
             add
             these
             
               new
               articles
               of
               Faith
            
             ,
             may
             carry
             themselves
             so
             cunningly
             as
             to
             get
             to
             themselves
             the
             reputation
             of
             the
             
               Catholick
               Church
            
             :
             and
             so
             that
             which
             ought
             to
             have
             been
             
               Sacrarium
               veritatis
            
             ,
             may
             become
             
               impiorum
               &
               turpium
               errorum
               Lupanar
            
             :
             which
             your
             Church
             is
             concerned
             not
             to
             have
             Englished
             ;
             but
             by
             the
             help
             of
             Rider
             ,
             and
             other
             good
             Authours
             of
             yours
             ,
             it
             is
             no
             hard
             matter
             to
             come
             to
             understand
             it
             .
             And
             thus
             we
             see
             how
             much
             you
             have
             abused
             his
             Lordship
             ,
             in
             charging
             him
             with
             a
             threefold
             falsification
             of
             
               Vincentius
               Lerinensis
            
             .
          
           
             The
             second
             thing
             which
             his
             Lordship
             answers
             ,
             is
             ,
             
             
               That
               all
               determinations
               of
               the
               Church
               are
               not
               made
               firm
               to
               us
               by
               one
               and
               the
               same
               Divine
               Revelation
               ;
               because
               some
               are
               made
               by
               Scripture
               ,
               and
               others
               ,
               as
            
             Stapleton
             saith
             ,
             
             
               without
               any
               evident
               or
               probable
               testimony
               of
               Holy
               writ
               :
               though
               therein
            
             Bellarmine
             
               falls
               quite
               off
               ,
               and
               confesses
               in
               express
               terms
               ,
               that
               nothing
               can
               be
               certain
               by
               certainty
               of
               Faith
               ,
               unless
               it
               be
               contained
               immediately
               in
               the
               Word
               of
               
               God
               :
               or
               be
               deduced
               thence
               by
               evident
               consequence
               .
            
             Your
             only
             design
             here
             ,
             is
             ,
             to
             vindicate
             your
             two
             great
             Champions
             from
             contradicting
             each
             other
             ,
             
             which
             though
             it
             be
             of
             little
             consequence
             to
             the
             main
             Assertion
             of
             his
             Lordship
             ,
             which
             you
             knew
             well
             enough
             ,
             and
             therefore
             carefully
             avoid
             the
             main
             Charge
             of
             your
             enemy
             ,
             to
             part
             two
             of
             your
             quarrelling
             friends
             :
             yet
             since
             you
             intend
             this
             for
             a
             tryal
             of
             your
             skill
             ,
             we
             must
             see
             how
             well
             you
             play
             your
             Prize
             .
             Stapleton
             ,
             
               you
               say
               ,
               means
               that
               we
               must
               submit
               to
               the
               determinations
               of
               the
               Church
               and
               the
               traditions
               she
               approves
               ,
               though
               they
               be
               not
               expresly
               contained
               in
               Scripture
               .
            
             Excellently
             well
             guessed
             at
             Stapletons
             meaning
             !
             when
             the
             very
             words
             you
             cite
             out
             of
             him
             are
             ,
             
               We
               ought
               not
               to
               deny
               our
               assent
               in
               matters
               of
               Faith
               ,
               though
               we
               have
               them
               only
               by
               tradition
               ,
               or
               the
               decisions
               of
               the
               Church
               against
               Hereticks
               ,
               and
               not
               confirmed
               with
               evident
               or
               probable
               testimony
               of
               Scripture
               .
            
             What
             a
             rare
             Interpreter
             are
             you
             grown
             since
             your
             acquaintance
             with
             Rider
             ,
             and
             other
             
               English
               Lexicons
            
             ?
             Who
             make
             
               not
               denying
               assent
            
             in
             matters
             of
             Faith
             ,
             to
             be
             the
             same
             with
             
               submitting
               to
               the
               Churches
               Determinations
            
             ,
             when
             you
             know
             well
             enough
             ,
             we
             plead
             for
             submission
             to
             the
             
               Churches
               Determinations
            
             ,
             where
             there
             may
             be
             a
             liberty
             as
             to
             
               internal
               assent
            
             :
             and
             it
             is
             as
             good
             to
             make
             
               no
               evident
               or
               probable
               testimony
               of
               Scripture
               the
               same
               with
               not
               being
               expresly
               contained
               in
               Scripture
            
             ;
             as
             though
             nothing
             which
             was
             not
             expresly
             contained
             in
             Scripture
             ,
             could
             have
             any
             probable
             testimony
             from
             thence
             .
             And
             from
             this
             we
             may
             guess
             what
             an
             easie
             matter
             it
             is
             for
             you
             to
             accommodate
             all
             persons
             who
             differ
             ,
             if
             one
             sayes
             Yes
             ,
             and
             the
             other
             No
             ,
             you
             will
             tell
             them
             they
             do
             not
             differ
             ,
             but
             that
             one
             of
             them
             by
             Yes
             ,
             means
             No
             ;
             and
             the
             other
             by
             No
             ,
             means
             Yes
             .
             Just
             so
             here
             you
             reconcile
             Stapleton
             and
             Bellarmine
             ;
             for
             you
             say
             ,
             Stapleton
             by
             [
             no
             probable
             testimony
             ]
             means
             some
             kind
             of
             probable
             testimony
             ,
             viz.
             such
             as
             though
             not
             express
             ,
             may
             be
             yet
             deduced
             from
             Scripture
             ;
             and
             Bellarmine
             ,
             when
             he
             speaks
             of
             
               Gods
               written
               Word
            
             ,
             as
             the
             
               ground
               of
               certainty
            
             ,
             means
             that
             which
             is
             neither
             
               Gods
               Word
            
             ,
             nor
             yet
             written
             ,
             viz.
             Tradition
             .
             I
             never
             met
             with
             one
             who
             had
             a
             better
             faculty
             of
             reconciling
             than
             you
             seem
             to
             have
             by
             this
             attempt
             .
             But
             his
             Lordship
             had
             prevented
             this
             subterfuge
             as
             to
             Bellarmine
             and
             
               Stapleton
               ,
               as
               if
            
             Stapleton
             
               spake
               of
               the
               Word
               of
               God
               written
               ,
               and
            
             Bellarmine
             
               of
               the
               Word
               of
               God
               unwritten
            
             (
             as
             he
             calls
             Tradition
             )
             .
             For
             Bellarmine
             ,
             
             saith
             he
             ,
             
               there
               treats
               of
               the
               knowledge
               which
               a
               man
               hath
               of
               the
               certainty
               of
               his
               own
               Salvation
               .
               And
               I
               hope
            
             A.
             C.
             
               will
               not
               tell
               us
               ,
               there
               's
               any
               Tradition
               extant
               unwritten
               ,
               by
               which
               particular
               men
               may
               have
               assurance
               of
               their
               several
               Salvations
               .
               Therefore
            
             Bellarmine
             
               's
               whole
               Disputation
               there
               ,
               is
               quite
               beside
               the
               matter
               :
               Or
               else
               ,
               he
               must
               speak
               of
               the
               written
               Word
               ,
               and
               so
               lye
               cross
               to
            
             Stapleton
             
               as
               is
               mentioned
            
             .
             You
             tell
             us
             ,
             This
             
               Reason
               is
               very
               strange
            
             :
             
             but
             I
             dare
             say
             ,
             yours
             exceeds
             it
             in
             strangeness
             ,
             which
             is
             ,
             because
             Bellarmines
             
               design
               was
               to
               shew
               ,
               there
               was
               no
               such
               unwritten
               Tradition
               to
               be
               found
               .
            
             But
             doth
             Bellarmine
             dispute
             against
             any
             body
             or
             no
             body
             ?
             If
             he
             disputes
             against
             any
             body
             upon
             your
             principles
             ,
             those
             whom
             he
             disputes
             against
             must
             be
             such
             ,
             who
             assert
             that
             men
             may
             have
             certainty
             of
             Faith
             concerning
             their
             Salvation
             from
             Tradition
             ;
             and
             you
             would
             do
             well
             to
             tell
             us
             ,
             Who
             those
             were
             that
             pretended
             that
             there
             was
             a
             Tradition
             or
             unwritten
             word
             delivered
             down
             from
             the
             Apostles
             ,
             that
             they
             should
             be
             saved
             .
             And
             though
             Bellarmine
             was
             not
             to
             affirm
             this
             ,
             yet
             those
             he
             disputed
             against
             ,
             upon
             your
             Principles
             must
             be
             supposed
             to
             do
             it
             .
             But
             certainly
             you
             thought
             none
             of
             your
             Readers
             did
             ever
             intend
             to
             look
             into
             Bellarmine
             for
             the
             place
             in
             Controversie
             ;
             for
             if
             they
             did
             ,
             nothing
             
             could
             be
             more
             plain
             ,
             than
             that
             Bellarmines
             reason
             against
             Catharinus
             and
             others
             ,
             proceeds
             wholly
             and
             only
             upon
             the
             
               written
               Word
            
             .
             For
             ,
             1.
             
             When
             he
             saith
             ,
             that
             
               Nothing
               can
               be
               certain
               with
               the
               certainty
               of
               Faith
               ,
            
             
             
               but
               what
               is
               either
               immediately
               contained
               in
               the
               Word
               of
               God
               ,
               or
               may
               be
               deduced
               thence
               by
               evident
               consequence
               ,
               because
               Faith
               can
               rest
               on
               nothing
               ,
               but
               the
               authority
               of
               Gods
               Word
            
             ;
             he
             adds
             ,
             
               That
               of
               this
               Principle
               ,
               neither
               the
               Catholicks
               nor
               the
               Hereticks
               doubt
               .
            
             But
             I
             pray
             ,
             do
             those
             whom
             Bellarmine
             there
             calls
             Hereticks
             ,
             acknowledge
             the
             unwritten
             Word
             as
             a
             foundation
             for
             certainty
             of
             Faith
             in
             the
             Case
             Disputed
             ?
             therefore
             it
             is
             plain
             ,
             he
             speaks
             exclusively
             of
             a
             written
             Word
             .
             2.
             
             When
             he
             mentions
             the
             Assumption
             ,
             he
             evidently
             explains
             himself
             of
             the
             
               written
               Word
            
             ;
             for
             ,
             saith
             he
             ,
             
               There
               is
               no
               such
               Proposition
               contained
               in
               the
               Word
               of
               God
               ,
               that
               such
               and
               such
               a
               particular
               person
               is
               justified
               ;
               for
               there
               are
               none
               mentioned
               therein
               save
            
             Mary
             Magdalen
             ,
             
               and
               a
               certain
               Paralytick
               of
               whom
               it
               is
               said
               ,
               their
               sins
               are
               forgiven
               them
               .
               Caeteri
               homines
               in
               sacris
               literis
               nè
               nominantur
               quidem
               .
            
             And
             will
             Rider
             ,
             and
             your
             other
             good
             friends
             
               the
               English
               Lexicons
            
             ,
             help
             you
             to
             interpret
             
               Sacrae
               literae
            
             by
             
               unwritten
               Traditions
            
             ?
             Could
             any
             one
             that
             had
             either
             any
             
               common
               sense
            
             left
             in
             him
             ,
             or
             else
             had
             not
             a
             design
             most
             grosly
             to
             impose
             on
             his
             Readers
             ,
             offer
             to
             perswade
             men
             ,
             that
             Bellarmine
             could
             here
             understand
             the
             
               Word
               of
               God
            
             in
             a
             sense
             common
             to
             Scripture
             and
             Tradition
             .
             If
             you
             can
             prove
             that
             Bellarmine
             saith
             otherwise
             elsewhere
             ,
             you
             are
             so
             far
             from
             reconciling
             Bellarmine
             and
             Stapleton
             ,
             that
             you
             will
             not
             easily
             reconcile
             Bellarmine
             to
             himself
             .
          
           
             The
             remainder
             of
             this
             Chapter
             either
             refers
             to
             something
             to
             be
             handled
             afterwards
             as
             the
             
               Infallibility
               of
               the
               Church
               and
               Councils
               ,
            
             
             or
             else
             barely
             repeats
             what
             hath
             been
             discussed
             already
             concerning
             your
             sense
             of
             Fundamentals
             ,
             and
             therefore
             I
             dare
             not
             presume
             so
             far
             on
             the
             Reader
             's
             patience
             ,
             as
             to
             give
             him
             the
             same
             things
             
               over
               and
               over
            
             .
          
        
         
           
           
             CHAP.
             IV.
             The
             Protestant
             Doctrine
             of
             Fundamentals
             vindicated
             .
          
           
             
               The
               unreasonableness
               of
               demanding
               a
               Catalogue
               of
               Fundamentals
               .
               The
               Creed
               contains
               the
               Fundamentals
               of
               Christian
               Communion
               .
               The
               belief
               of
               Scripture
               supposed
               by
               it
               .
               The
               Dispute
               concerning
               the
               Sense
               of
               Christ's
               Descent
               into
               Hell
               ,
               and
               
                 Mr.
                 Rogers
              
               his
               Book
               confessed
               by
               
                 T.
                 C.
              
               impertinent
               :
               With
               others
               of
               the
               same
               nature
               .
               
                 T.
                 C
              
               '
               s
               .
               fraud
               ,
               in
               citing
               his
               Lordships
               words
               .
               Of
               Papists
               and
               Protestants
               Vnity
               .
               The
               Moderation
               of
               the
               Church
               of
               England
               ,
               compared
               with
               that
               of
               Rome
               .
               Her
               grounds
               of
               Faith
               justified
               .
               Infant-Baptism
               how
               far
               proved
               out
               of
               Scripture
               alone
               .
            
          
           
             
             THis
             Chapter
             begins
             with
             
               a
               very
               pertinent
               Question
            
             ,
             as
             you
             call
             it
             :
             we
             might
             the
             easier
             believe
             it
             to
             be
             so
             ,
             because
             it
             is
             none
             of
             your
             own
             proposing
             ;
             but
             yet
             your
             very
             calling
             it
             ,
             
               a
               pertinent
               Question
            
             ,
             renders
             it
             liable
             to
             suspicion
             ,
             and
             upon
             examination
             it
             will
             be
             found
             both
             unreasonable
             and
             impertinent
             .
             The
             Question
             was
             ,
             
               What
               Points
               the
               Bishop
               would
               account
               Fundamental
            
             ;
             and
             that
             you
             may
             shew
             how
             necessary
             this
             Question
             was
             ,
             
             you
             add
             ;
             
               For
               if
               he
               will
               have
               some
               Fundamental
               ,
               which
               we
               are
               bound
               to
               believe
               under
               pain
               of
               damnation
               ;
               and
               others
               not
               Fundamental
               ,
               which
               we
               may
               ,
               without
               sin
               ,
               question
               ,
               or
               deny
               ;
               it
               behoves
               us
               much
               to
               know
               ,
               what
               they
               are
               .
               I
               have
               ever
               desired
               ,
            
             say
             you
             ,
             
               a
               satisfactory
               Answer
               from
               Protestants
               to
               this
               Question
               ,
               but
               could
               never
               yet
               have
               it
               in
               the
               sense
               demanded
               .
            
             An
             unhappy
             man
             you
             are
             ,
             who
             ,
             it
             seems
             ,
             have
             in
             your
             time
             propounded
             more
             foolish
             Questions
             ,
             than
             a
             great
             many
             wise
             men
             were
             never
             able
             to
             answer
             .
             But
             ,
             is
             it
             not
             every
             jot
             as
             reasonable
             ,
             That
             since
             your
             Church
             pretends
             to
             the
             power
             of
             making
             things
             necessary
             to
             the
             Salvation
             of
             all
             ,
             which
             were
             not
             so
             before
             ,
             we
             should
             have
             from
             you
             an
             exact
             Catalogue
             of
             all
             
               your
               Churches
            
             Definitions
             ?
             If
             for
             that
             ,
             you
             referr
             us
             to
             the
             Confession
             of
             Faith
             ,
             at
             the
             end
             of
             the
             
               Council
               of
               Trent
            
             ;
             so
             ,
             may
             not
             we
             ,
             with
             far
             greater
             reason
             ,
             send
             you
             back
             to
             the
             
               Apostolical
               Creed
            
             ?
             there
             being
             no
             objection
             which
             will
             hold
             against
             this
             ,
             being
             a
             Catalogue
             of
             our
             Fundamentals
             ,
             but
             will
             hold
             against
             that
             
               Being
               a
               Catalogue
               of
               yours
            
             .
             Nay
             ,
             you
             assert
             such
             things
             your self
             concerning
             the
             necessity
             of
             believing
             things
             defined
             by
             the
             Church
             ,
             as
             make
             it
             impossible
             for
             you
             to
             assign
             the
             definite
             number
             of
             such
             things
             ,
             as
             are
             necessary
             for
             all
             persons
             ,
             and
             therefore
             it
             is
             very
             unreasonable
             to
             demand
             it
             of
             us
             .
             For
             still
             ,
             when
             you
             speak
             ,
             that
             the
             things
             defined
             by
             the
             Church
             ,
             are
             necessary
             to
             the
             Salvation
             of
             all
             ,
             you
             add
             ,
             
               Where
               they
               are
               sufficiently
               propounded
            
             ;
             so
             that
             the
             measure
             of
             Fundamentals
             depends
             on
             the
             sufficiency
             of
             the
             Proposition
             .
             Now
             ,
             will
             you
             undertake
             to
             assign
             what
             number
             of
             things
             are
             sufficiently
             propounded
             to
             the
             belief
             of
             all
             persons
             ?
             Can
             you
             set
             down
             the
             exact
             bounds
             ,
             as
             to
             all
             individuals
             ,
             when
             their
             ignorance
             is
             inexcusable
             ,
             and
             when
             not
             ?
             Can
             you
             tell
             what
             the
             measure
             of
             their
             capacity
             was
             ?
             what
             allowance
             God
             makes
             for
             the
             prejudices
             of
             Education
             ,
             where
             there
             is
             a
             mind
             desirous
             of
             instruction
             ?
             Will
             you
             say
             ,
             God
             accounts
             all
             those
             things
             sufficiently
             proposed
             to
             mens
             belief
             ,
             which
             you
             judge
             to
             be
             so
             ?
             or
             ,
             that
             all
             men
             are
             bound
             to
             think
             those
             things
             necessary
             to
             Salvation
             ,
             which
             you
             think
             so
             ?
             by
             what
             means
             shall
             the
             Churches
             Power
             of
             defining
             matters
             of
             Faith
             ,
             be
             sufficiently
             proposed
             to
             men
             as
             an
             Article
             of
             Faith
             ?
             Either
             by
             its
             own
             Definition
             ,
             
             or
             without
             ?
             If
             by
             its
             ;
             the
             thing
             is
             proposed
             to
             be
             believed
             ,
             which
             is
             supposed
             to
             be
             believed
             already
             ,
             before
             that
             Proposition
             ;
             or
             else
             the
             Enquiry
             returns
             with
             as
             great
             force
             ,
             Why
             should
             I
             believe
             that
             Definition
             more
             than
             any
             other
             ?
             if
             without
             it
             ;
             then
             the
             sufficiency
             of
             Proposition
             ,
             and
             the
             necessity
             of
             believing
             depends
             not
             on
             the
             Churches
             Definition
             .
             These
             Questions
             I
             am
             apt
             to
             think
             
               as
               pertinent
            
             and
             necessary
             as
             yours
             was
             :
             and
             ,
             now
             you
             know
             my
             sense
             ,
             and
             are
             so
             discontented
             you
             could
             never
             meet
             with
             a
             satisfactory
             Answer
             from
             Protestants
             ,
             prevent
             the
             same
             dissatisfaction
             in
             me
             ,
             by
             giving
             a
             punctual
             Answer
             to
             such
             necessary
             Questions
             .
             But
             ,
             if
             you
             think
             the
             demands
             unreasonable
             ,
             because
             they
             depend
             on
             such
             things
             ,
             which
             none
             can
             know
             but
             God
             himself
             ;
             I
             pray
             accept
             of
             that
             as
             a
             satisfactory
             Answer
             to
             your
             own
             
               very
               pertinent
               Question
            
             .
          
           
             But
             if
             the
             Question
             be
             propounded
             not
             concerning
             
               what
               things
               are
               Fundamental
               and
               necessary
               to
               particular
               persons
               ,
            
             
             which
             on
             the
             reasons
             formerly
             given
             ,
             it
             is
             impossible
             to
             give
             a
             Catalogue
             of
             ,
             but
             ,
             
               of
               such
               things
               which
               are
               necessary
               to
               be
               owned
               for
               Christian
               Communion
               ,
            
             as
             I
             have
             shewed
             this
             Question
             of
             Fundamentals
             ought
             only
             to
             be
             taken
             here
             ;
             then
             his
             Lordship's
             Answer
             was
             more
             pertinent
             than
             the
             Question
             ,
             
               viz.
               That
               all
               the
               Points
               of
               the
               Creed
               were
               such
               :
               For
               ,
            
             saith
             he
             ;
             
             
               Since
               the
               Fathers
               make
               the
               Creed
               the
               Rule
               of
               Faith
               ;
               since
               the
               agreeing
               sense
               of
               Scripture
               ,
               with
               those
               Articles
               ,
               are
               the
               two
               Regular
               Precepts
               ,
               by
               which
               a
               Divine
               is
               governed
               about
               the
               Faith
               ;
               since
               your
               own
               Council
               of
            
             Trent
             
               decrees
               ,
               That
               it
               is
               that
               principle
               of
               Faith
               ,
               in
               which
               all
               that
               profess
               Christ
               ,
               do
               necessarily
               agree
               ,
            
             &
             Fundamentum
             firmum
             &
             unicum
             ,
             
               not
               the
               firm
               only
               ,
               but
               the
               only
               Foundation
               ;
               since
               it
               is
               Excommunication
            
             ipso
             jure
             ,
             
               for
               any
               man
               to
               contradict
               the
               Articles
               contained
               in
               that
               Creed
               ;
               since
               the
               whole
               body
               of
               Faith
               is
               so
               contained
               in
               the
               Creed
               ,
               as
               that
               the
               substance
               of
               it
               was
               believed
               even
               before
               the
               coming
               of
               Christ
               ;
               though
               not
               so
               expresly
               as
               since
               ,
               in
               the
               number
               of
               the
               Articles
               :
               Since
            
             Bellarlarmin
             
               confesses
               ,
               That
               all
               things
               simply
               necessary
               for
               all
               mens
               Salvation
               ,
               are
               in
               the
               Creed
               and
               Decalogue
               ,
               What
               reason
               can
               you
               have
               to
               except
               ?
            
             Thus
             far
             his
             Lordship
             :
             though
             from
             hence
             it
             appears
             ,
             what
             
               little
               reason
            
             you
             have
             to
             except
             ;
             yet
             because
             
               of
               that
            
             ,
             I
             expect
             your
             Exceptions
             the
             sooner
             :
             and
             therefore
             very
             fairly
             passing
             by
             the
             sense
             of
             the
             Fathers
             ,
             you
             ask
             concerning
             the
             Council
             of
             
               Trent
               ;
               What
               if
               ,
               that
               call
               the
               Creed
               the
               only
               Foundation
               ?
            
             Are
             you
             come
             to
             a
             
               What
               if
            
             ,
             with
             the
             Council
             of
             Trent
             ?
             But
             ,
             I
             suppose
             ,
             it
             is
             not
             from
             
               disputing
               its
               Authority
            
             ,
             but
             
               its
               meaning
            
             ;
             for
             you
             would
             seem
             to
             understand
             it
             only
             
               of
               prime
               Articles
               of
               Faith
               ,
               and
               not
               of
               such
               as
               all
               are
               bound
               upon
               sufficient
               Proposition
               expresly
               to
               believe
            
             ;
             for
             that
             is
             all
             the
             sense
             I
             can
             make
             of
             your
             words
             .
             But
             ,
             whoever
             was
             so
             silly
             ,
             as
             to
             say
             ,
             That
             all
             such
             things
             which
             are
             to
             be
             believed
             on
             
               sufficient
               Proposition
            
             that
             they
             are
             revealed
             by
             God
             ,
             are
             contained
             in
             the
             Creed
             ?
             When
             you
             seem
             to
             imply
             ,
             That
             this
             was
             the
             sense
             the
             Question
             was
             propounded
             in
             ,
             it
             is
             a
             sign
             you
             little
             attend
             to
             the
             Consequence
             of
             things
             :
             when
             it
             is
             most
             evident
             ,
             that
             the
             Question
             was
             started
             concerning
             the
             
               Greek
               Church
            
             ,
             and
             therefore
             must
             referr
             only
             to
             such
             Fundamentals
             ,
             as
             are
             necessary
             to
             be
             owned
             in
             order
             to
             the
             Being
             of
             a
             
               true
               Church
            
             .
             And
             when
             you
             can
             prove
             ,
             that
             any
             other
             Articles
             are
             necessary
             to
             that
             ,
             besides
             those
             contained
             in
             the
             Creed
             ,
             you
             will
             do
             something
             to
             purpose
             ,
             but
             not
             before
             .
             But
             ,
             you
             suppose
             
               them
               to
               take
               the
               Creed
               in
               a
               very
               large
               sense
               ,
               who
               would
               lap
               up
               in
               the
               folds
               of
               it
               all
               particular
               Points
               of
               Faith
               whatever
               :
            
             and
             I
             am
             sure
             ,
             this
             is
             not
             the
             sense
             it
             is
             to
             be
             taken
             in
             here
             ,
             nor
             that
             in
             which
             his
             Lordship
             took
             it
             .
             He
             saith
             indeed
             ,
             
               That
               if
               he
               had
               said
               ,
               that
               those
               Articles
               only
               which
               are
               
               expressed
               in
               the
               Creed
               ,
            
             
             
               are
               Fundamental
               ,
               it
               would
               have
               been
               hard
               to
               have
               excluded
               the
               Scripture
               ,
               upon
               which
               the
               Creed
               it self
               in
               every
               Point
               is
               grounded
               .
               For
               nothing
               is
               supposed
               to
               shut
               out
               its
               own
               Foundation
               .
            
             And
             this
             is
             built
             on
             very
             good
             reason
             .
             For
             the
             things
             contained
             in
             the
             Creed
             are
             proposed
             as
             matters
             to
             be
             believed
             ;
             all
             Faith
             must
             suppose
             a
             
               Divine
               Testimony
            
             revealing
             those
             things
             to
             us
             ,
             as
             the
             ground
             on
             which
             we
             believe
             them
             ;
             this
             
               Divine
               Testimor
            
             is
             never
             pretended
             to
             be
             contained
             in
             the
             Creed
             ;
             but
             that
             it
             is
             only
             a
             
               summary
               Collection
            
             of
             the
             most
             necessary
             Points
             which
             God
             hath
             revealed
             ;
             and
             therefore
             something
             else
             must
             be
             supposed
             as
             the
             ground
             and
             formal
             reason
             why
             we
             assent
             to
             the
             truth
             of
             those
             things
             therein
             contained
             .
             So
             that
             the
             Creed
             must
             suppose
             the
             Scripture
             ,
             as
             the
             main
             and
             only
             Foundation
             of
             believing
             the
             matters
             of
             Faith
             therein
             contained
             .
             But
             say
             you
             ,
             
               If
               all
               the
               Scripture
               be
               included
               in
               the
               Creed
               ,
               there
               appears
               no
               great
               reason
               of
               scruple
               ,
            
             
             
               why
               the
               same
               should
               not
               be
               said
               of
               Traditions
               ,
               and
               other
               Points
               ;
               especially
               of
               that
               for
               which
               we
               admit
               Scripture
               it self
               .
            
             But
             ,
             do
             you
             make
             no
             difference
             between
             the
             Scripture
             being
             supposed
             as
             the
             ground
             of
             Faith
             ,
             and
             all
             Scripture
             being
             contained
             in
             the
             Creed
             ?
             And
             doth
             not
             his
             Lordship
             tell
             you
             ,
             
               That
               though
               some
               Articles
               may
               be
               Fundamental
               ,
               which
               are
               infolded
               in
               the
               Creed
               ,
               it
               would
               not
               follow
               ,
               that
               therefore
               some
               unwritten
               Traditions
               were
               Fundamental
               ;
               for
               ,
               though
               they
               may
               have
               Authority
               ,
               and
               use
               ,
               in
               the
               Church
               ,
               as
               Apostolical
               ,
               yet
               are
               they
               not
               Fundamental
               in
               the
               Faith.
            
             And
             as
             for
             that
             Tradition
             ,
             
               That
               the
               Books
               of
               Holy
               Scripture
               are
               Divine
               ,
               and
               Infallible
               in
               every
               part
            
             ;
             he
             promises
             to
             handle
             it
             ,
             when
             he
             comes
             to
             the
             proper
             place
             for
             it
             .
             And
             there
             we
             shall
             readily
             attend
             what
             you
             have
             to
             object
             to
             what
             his
             Lordship
             saith
             about
             it
             .
          
           
             
             But
             yet
             you
             say
             ,
             
               His
               Lordship
               doth
               not
               answer
               the
               Question
               ,
               as
               far
               as
               it
               was
               necessary
               to
               be
               answered
            
             ;
             we
             say
             ,
             he
             doth
             .
             No
             ,
             say
             you
             :
             
               For
               the
               Question
               arising
               concerning
               the
               Greek
               Churches
               errour
               ,
               whether
               it
               were
               Fundamental
               or
               no
            
             ;
             Mr.
             
               Fisher
               demanded
               of
               the
               Bishop
               ,
               What
               Points
               he
               would
               account
               Fundamental
               :
            
             
             
               to
               which
               he
               answers
               ,
               That
               all
               Points
               contained
               in
               the
               Creed
               ,
               are
               such
               ,
               but
               yet
               not
               only
               they
               ;
               and
               therefore
               this
               was
               no
               direct
               Answer
               to
               the
               Question
               ;
               for
               ,
               though
               the
               Greeks
               errour
               was
               not
               against
               the
               Creed
               ,
               yet
               it
               may
               be
               against
               some
               other
               Fundamental
               Article
               not
               contained
               in
               the
               Creed
               .
            
             This
             you
             call
             
               fine
               shuffling
            
             .
             To
             which
             I
             answer
             ,
             That
             when
             his
             Lordship
             speaks
             of
             its
             not
             being
             
               Fundamentum
               unicum
            
             in
             that
             sense
             ,
             to
             exclude
             all
             things
             not
             contained
             in
             the
             Creed
             from
             being
             Fundamental
             ;
             he
             spake
             it
             with
             an
             immediate
             respect
             to
             the
             belief
             of
             Scripture
             ,
             as
             an
             
               Infallible
               Rule
            
             of
             Faith
             :
             
             For
             ,
             saith
             he
             ,
             
               The
               truth
               is
               ,
               I
               said
               ,
               and
               say
               still
               ,
               That
               all
               the
               Points
               of
               the
               Apostles
               Creed
               ,
               as
               they
               are
               there
               expressed
               ,
               are
               Fundamental
               .
               And
               herein
               I
               say
               no
               more
               than
               some
               of
               your
               best
               learned
               have
               said
               before
               me
               .
               But
               ,
               I
               never
               said
               ,
               or
               meant
               ,
               that
               they
               only
               are
               Fundamental
               ;
               that
               they
               are
            
             Fundamentum
             unicum
             ,
             
               is
               the
               Council
               of
            
             Trent's
             ,
             
               't
               is
               not
               mine
               .
               Mine
               is
               ,
               That
               the
               belief
               of
               Scripture
               to
               be
               the
               Word
               of
               God
               and
               Infallible
               ,
               is
               an
               equal
               ,
               or
               rather
               a
               preceding
               Principle
               of
               Faith
               ,
               with
               ,
               or
               to
               ,
               the
               whole
               body
               of
               the
               Creed
               .
            
             Now
             ,
             what
             reason
             can
             you
             have
             to
             call
             this
             ,
             shuffling
             ,
             unless
             you
             will
             rank
             the
             Greeks
             errour
             equal
             with
             the
             denying
             
               the
               Scripture
               to
               be
               the
               Word
               of
               God
               ?
            
             otherwise
             ,
             his
             Lordship's
             Answer
             is
             as
             full
             and
             pertinent
             ,
             as
             your
             cavil
             is
             vain
             and
             trifling
             .
             His
             Lordship
             adds
             ,
             
               That
               this
               agrees
               with
               one
               of
               your
               own
               great
               Masters
               ,
            
             Albertus
             Magnus
             ,
             
               who
               is
               not
               far
               from
               the
               Proposition
               ,
            
             in
             terminis
             .
             To
             which
             your
             Exceptions
             are
             so
             pitiful
             ,
             that
             I
             shall
             answer
             them
             ,
             without
             reciting
             them
             ;
             for
             he
             that
             supposeth
             the
             sense
             of
             Scripture
             ,
             joyned
             with
             the
             Articles
             of
             Faith
             ,
             to
             be
             the
             Rule
             of
             Faith
             ,
             as
             
             Albertus
             doth
             ,
             must
             certainly
             suppose
             the
             belief
             of
             the
             Scripture
             as
             the
             
               Word
               of
               God
            
             ,
             else
             how
             is
             it
             possible
             its
             sense
             should
             be
             the
             Rule
             of
             Faith
             ?
             Again
             ,
             it
             is
             not
             enough
             for
             you
             to
             say
             ,
             That
             he
             believed
             other
             Articles
             of
             Faith
             ,
             besides
             these
             in
             the
             Creed
             ;
             but
             ,
             that
             he
             made
             them
             a
             Rule
             of
             Faith
             together
             with
             the
             sense
             of
             Scripture
             .
             3.
             
             All
             this
             while
             here
             is
             not
             one
             word
             of
             Tradition
             ,
             as
             the
             ground
             on
             which
             these
             Articles
             of
             Faith
             were
             to
             be
             believed
             .
             If
             this
             therefore
             be
             your
             way
             of
             answering
             ,
             I
             know
             none
             will
             contend
             with
             you
             for
             
               fine
               shuffling
            
             .
             What
             follows
             concerning
             the
             right
             sense
             of
             the
             Article
             of
             the
             
               Descent
               of
               Christ
               into
               Hell
            
             ;
             since
             you
             say
             ,
             
             
               You
               will
               not
               much
               trouble
               your self
               about
               it
               ,
               as
               being
               not
               Fundamental
               either
               in
               his
               Lordships
               sense
               ,
               or
               ours
            
             ;
             I
             look
             on
             that
             expression
             as
             sufficient
             to
             excuse
             me
             from
             undertaking
             so
             needless
             a
             trouble
             ,
             as
             the
             examining
             the
             several
             senses
             of
             it
             ;
             since
             you
             acknowledge
             ,
             
               That
               no
               one
               determinate
               sense
               is
               Fundamental
               ,
            
             and
             therefore
             not
             pertinent
             to
             our
             business
             .
             Much
             less
             is
             that
             which
             follows
             concerning
             Mr.
             
               Rogers
               his
               Book
               and
               Authority
            
             ;
             in
             which
             ,
             and
             that
             which
             depends
             upon
             it
             ,
             I
             shall
             only
             give
             you
             your
             own
             words
             for
             an
             Answer
             ,
             
               That
               truly
               I
               conceive
               it
               of
               small
               importance
               to
               spend
               much
               time
               upon
               this
               subject
            
             ;
             and
             shall
             not
             so
             far
             contradict
             my
             judgement
             as
             to
             do
             that
             ,
             which
             ,
             I
             think
             ,
             when
             it
             is
             done
             ,
             is
             to
             very
             little
             purpose
             .
             Of
             the
             same
             nature
             is
             that
             of
             Catharinus
             ;
             for
             it
             signifies
             nothing
             to
             us
             ,
             whether
             you
             account
             him
             an
             Heretick
             or
             no
             ,
             who
             know
             ,
             Men
             are
             not
             one
             jot
             more
             or
             less
             Heretick
             ,
             for
             your
             accounting
             them
             to
             be
             so
             or
             not
             .
          
           
             You
             call
             the
             
               Bishop
               ,
               your
               good
               friend
               ,
               in
               saying
               ,
               That
               all
               Protestants
               do
               agree
               with
               the
               Church
               of
            
             England
             
               in
               the
               main
               Exceptions
            
             ,
             
             
               which
               they
               joyntly
               take
               against
               the
            
             Roman
             
               Church
               ,
               as
               appears
               by
               their
               several
               Confessions
               .
            
             
             For
             (
             say
             you
             )
             
               by
               their
               agreeing
               in
               this
               ,
               but
               in
               little
               or
               nothing
               else
               ,
               they
               sufficiently
               shew
               themselves
               enemies
               to
               the
               true
               Church
               ,
               which
               is
               one
               ,
               and
               only
               one
               ,
               by
               Vnity
               of
               Doctrine
               ;
               from
               whence
               they
               must
               needs
               be
               judged
               to
               depart
               ,
               by
               reason
               of
               their
               Divisions
               .
            
             As
             
               good
               a
               friend
            
             as
             you
             say
             his
             Lordship
             was
             to
             you
             ,
             in
             that
             saying
             of
             his
             ,
             I
             am
             sure
             you
             ill
             requite
             him
             for
             his
             Kindness
             ,
             by
             so
             palpable
             a
             falsification
             of
             his
             words
             ,
             and
             abuse
             of
             his
             meaning
             .
             And
             all
             that
             Friendship
             you
             pretend
             ,
             lyes
             only
             in
             your
             leaving
             out
             that
             part
             of
             the
             Sentence
             ,
             which
             takes
             away
             all
             that
             you
             build
             on
             the
             rest
             .
             For
             where
             doth
             his
             Lordship
             say
             ,
             That
             the
             
               Protestants
               only
               agree
               in
               their
               main
               Exceptions
               against
               the
            
             Roman
             
               Church
               ,
               and
               not
               in
               their
               Doctrines
               ?
            
             Nay
             ,
             doth
             he
             not
             expresly
             say
             ,
             
               That
               they
               agree
               in
               the
               chiefest
               Doctrines
               ,
            
             
             
               as
               well
               as
               main
               Exceptions
               ,
               which
               they
               take
               against
               the
               Church
               of
            
             Rome
             ,
             
               as
               appears
               by
               their
               several
               Confessions
               .
            
             But
             you
             ,
             very
             conveniently
             to
             your
             purpose
             ,
             and
             with
             a
             fraud
             suitable
             to
             your
             Cause
             ,
             leave
             out
             the
             first
             part
             of
             
               agreement
               in
               the
               chiefest
               Doctrines
            
             ,
             and
             mention
             only
             the
             latter
             ,
             lest
             your
             Declamation
             should
             be
             spoiled
             as
             to
             your
             Unity
             ,
             and
             our
             Disagreements
             .
             But
             we
             see
             by
             this
             ,
             by
             what
             means
             you
             would
             perswade
             men
             of
             both
             ,
             by
             Arts
             and
             Devices
             ,
             fit
             only
             to
             deceive
             such
             ,
             who
             look
             only
             on
             the
             appearance
             and
             outside
             of
             things
             ;
             and
             yet
             even
             there
             ,
             he
             that
             sees
             not
             your
             growing
             Divisions
             ,
             is
             a
             great
             stranger
             to
             the
             Christian
             world
             .
             Your
             great
             Argument
             of
             the
             Vnity
             of
             your
             party
             ,
             
               because
               ,
               whatever
               the
               private
               Opinions
               of
               men
               are
               ,
            
             
             
               they
               are
               ready
               to
               submit
               their
               judgements
               to
               the
               censure
               and
               determination
               of
               the
               Church
            
             ;
             if
             it
             be
             good
             ,
             will
             hold
             as
             well
             (
             or
             better
             )
             for
             our
             Unity
             ,
             as
             yours
             ,
             because
             all
             men
             are
             willing
             to
             submit
             their
             judgements
             to
             Scripture
             ,
             which
             is
             agreed
             on
             all
             sides
             to
             be
             Infallible
             .
             If
             you
             say
             ,
             
               That
               it
               cannot
               be
               known
               what
               Scripture
               determines
               ,
               but
               it
               may
               be
               easily
               what
               the
               Church
               defines
               :
            
             It
             is
             easily
             answered
             ,
             that
             the
             event
             shews
             it
             to
             be
             far
             otherwise
             ;
             
             for
             how
             many
             Disputes
             are
             there
             ,
             concerning
             the
             Power
             of
             determining
             matters
             of
             Faith
             ?
             to
             whom
             it
             belongs
             ,
             in
             what
             way
             it
             must
             be
             managed
             ,
             whether
             parties
             ought
             to
             be
             heard
             in
             matters
             of
             Doctrine
             ,
             what
             the
             meaning
             of
             the
             Decrees
             are
             ,
             when
             they
             are
             made
             ,
             which
             raise
             as
             many
             Divisions
             as
             were
             before
             them
             ,
             as
             appears
             by
             the
             Decrees
             of
             the
             Council
             of
             Trent
             ,
             and
             the
             latter
             of
             
               Pope
               Innocent
            
             relating
             to
             the
             
               five
               Propositions
            
             :
             So
             that
             upon
             the
             whole
             it
             appears
             ,
             setting
             aside
             force
             and
             fraud
             (
             which
             are
             excellent
             principles
             of
             
               Christian
               Vnity
            
             )
             we
             are
             upon
             as
             fair
             terms
             of
             Vnion
             as
             you
             are
             among
             your selves
             .
          
           
             
             You
             tell
             us
             ,
             
               That
               your
               Church
               doth
               Anathematize
               only
               such
               persons
               as
               are
               obstinate
            
             ;
             
             but
             who
             are
             they
             whom
             she
             accounts
             obstinate
             ?
             even
             all
             who
             dissent
             from
             her
             in
             any
             punctilio
             .
             And
             therefore
             this
             is
             a
             singular
             piece
             of
             Moderation
             in
             your
             
               Church
               .
               And
               ,
               you
               believe
               the
               troubles
               of
               Christendom
               rather
               come
               from
               too
               great
               freedom
               taken
               in
               matters
               of
               Faith
               ,
               than
               from
               any
               severity
               in
               the
               Church
               of
            
             Rome
             .
             The
             truth
             is
             ,
             you
             have
             excellent
             waies
             of
             ending
             Controversies
             ,
             much
             like
             perswading
             men
             to
             put
             out
             their
             Eyes
             ,
             to
             end
             the
             Disputes
             about
             the
             nature
             of
             Colours
             ;
             and
             if
             they
             will
             not
             hearken
             to
             such
             prudent
             counsel
             ,
             they
             are
             pronounced
             obstinate
             and
             perverse
             ,
             for
             offering
             to
             keep
             their
             Eyes
             in
             their
             Heads
             .
             And
             if
             men
             will
             not
             say
             ,
             that
             White
             is
             Black
             ,
             when
             your
             Church
             bids
             them
             do
             it
             ,
             these
             men
             are
             the
             
               troublers
               of
               Israel
            
             ,
             and
             the
             fomenters
             of
             the
             Discords
             of
             the
             
               Christian
               world
            
             .
             But
             if
             your
             Church
             had
             kept
             to
             the
             primitive
             simplicity
             and
             moderation
             ,
             and
             not
             offered
             to
             define
             matters
             of
             Faith
             ;
             the
             occasion
             of
             most
             of
             the
             Controversies
             of
             the
             
               Christian
               world
            
             ,
             had
             been
             taken
             away
             .
             Believe
             what
             you
             will
             ,
             and
             speak
             what
             you
             list
             ;
             there
             are
             none
             who
             consider
             what
             they
             believe
             or
             speak
             ,
             but
             easily
             discover
             whence
             the
             great
             Dissentions
             of
             the
             Christian
             world
             have
             risen
             ,
             viz.
             from
             the
             Ambition
             and
             Vsurpation
             of
             the
             Church
             of
             Rome
             ,
             which
             hath
             not
             been
             contented
             to
             have
             introduced
             many
             silly
             Superstitions
             into
             the
             publick
             exercise
             of
             Devotion
             ;
             but
             ,
             when
             any
             of
             these
             came
             to
             be
             discovered
             ,
             thought
             it
             her
             best
             course
             to
             defend
             her
             corruptions
             with
             greater
             ;
             by
             inforcing
             men
             to
             the
             belief
             of
             them
             ,
             and
             thereby
             rendring
             a
             Separation
             from
             her
             Communion
             unavoidable
             by
             all
             those
             who
             sought
             to
             retrieve
             the
             Piety
             and
             Devotion
             of
             the
             Primitive
             Church
             .
             And
             yet
             this
             must
             be
             call'd
             Schism
             ,
             and
             the
             persons
             attempting
             it
             Hereticks
             ,
             by
             that
             same
             
               Pious
               and
               tender-hearted
               Mother
               of
               yours
               ,
            
             who
             loves
             her
             Children
             so
             dearly
             ,
             that
             if
             they
             do
             but
             desire
             any
             reformation
             of
             abuses
             ,
             she
             takes
             all
             possible
             care
             they
             shall
             complain
             no
             more
             .
             As
             though
             the
             only
             way
             to
             prevent
             quarrelling
             in
             the
             world
             ,
             were
             to
             cut
             out
             peoples
             Tongues
             ,
             and
             cut
             off
             their
             Arms
             ;
             Such
             a
             kind
             of
             Vnity
             hath
             your
             Church
             shewed
             her self
             very
             desirous
             of
             ,
             where
             ever
             power
             and
             conveniency
             have
             met
             for
             the
             carrying
             it
             on
             .
             But
             ,
             I
             hope
             ,
             you
             will
             give
             us
             leave
             ,
             not
             to
             envy
             the
             Vnity
             of
             those
             ,
             who
             therefore
             agree
             in
             the
             Church
             ,
             because
             ,
             as
             soon
             as
             they
             do
             in
             the
             least
             differ
             from
             it
             ,
             they
             are
             pronounced
             not
             to
             be
             of
             it
             ,
             for
             opposing
             the
             determinations
             of
             it
             .
             And
             yet
             ,
             notwithstanding
             ,
             the
             violence
             and
             fraud
             used
             in
             your
             Church
             to
             preserve
             its
             Vnity
             ,
             the
             world
             is
             alarm'd
             with
             the
             noise
             of
             its
             Dissentions
             ,
             and
             the
             increase
             of
             the
             differing
             parties
             ,
             who
             manage
             their
             Contests
             with
             great
             heats
             and
             animosities
             against
             each
             other
             ,
             under
             all
             the
             great
             pretences
             of
             your
             Vnity
             .
             I
             cannot
             but
             therefore
             judge
             it
             a
             very
             prudent
             expression
             of
             his
             Lordship
             ,
             
               That
               as
               the
               Church
               of
            
             England
             
               is
               not
               such
               a
               Shrew
               to
               her
               Children
               ,
            
             
             
               as
               to
               deny
               her
               blessing
               ,
               or
               denounce
               an
            
             Anathema
             
               against
               them
               ,
               if
               some
               peaceably
               dissent
               in
               some
               particulars
               remoter
               from
               the
               Foundation
               :
               So
               ,
               if
               the
               Church
               of
            
             Rome
             ,
             
               since
               she
               
               grew
               to
               her
               greatness
               ,
               had
               not
               been
               so
               fierce
               in
               this
               course
               ,
               and
               too
               particular
               in
               determining
               too
               many
               things
               ,
               and
               making
               them
               matters
               of
               necessary
               belief
               ,
               which
               had
               gone
               for
               many
               hundred
               of
               years
               before
               ,
               only
               for
               things
               of
               pious
               Opinion
               ;
               Christendom
               (
               I
               perswade
               my self
               )
               had
               been
               in
               happier
               Peace
               at
               this
               day
               ,
               then
               ,
               I
               doubt
               ,
               we
               shall
               ever
               live
               to
               see
               it
               .
            
             And
             it
             is
             an
             excellent
             reason
             you
             give
             ,
             
             why
             the
             Church
             of
             Rome
             doth
             impose
             her
             Doctrine
             on
             the
             whole
             world
             ,
             under
             pain
             of
             damnation
             ;
             
               because
               it
               is
               not
               in
               her
               power
               to
               do
               otherwise
               .
            
             There
             is
             little
             hopes
             then
             of
             amendment
             in
             her
             ,
             if
             she
             thinks
             so
             .
             But
             ,
             you
             tell
             us
             ,
             
               Christ
               hath
               commanded
               her
               to
               do
               it
               .
            
             What
             hath
             he
             commanded
             her
             to
             do
             ?
             to
             add
             to
             his
             Doctrine
             by
             making
             things
             necessary
             ,
             which
             he
             never
             made
             to
             be
             so
             ?
             Is
             it
             in
             that
             place
             ,
             where
             he
             bids
             the
             
               Apostles
               ,
               to
               teach
               all
               that
               he
               commanded
               them
               ,
            
             that
             he
             gives
             power
             to
             the
             Church
             ,
             
               to
               teach
               more
               than
               he
               commanded
               :
            
             But
             this
             is
             a
             new
             kind
             of
             Supererogation
             ,
             to
             make
             more
             Articles
             of
             Faith
             ,
             than
             ever
             men
             required
             to
             make
             .
             Where
             still
             is
             this
             Command
             extant
             in
             Scripture
             ?
             Not
             sure
             any
             where
             ,
             but
             in
             that
             most
             apposite
             place
             produced
             to
             that
             ,
             and
             all
             other
             good
             purposes
             which
             have
             nothing
             else
             to
             prove
             them
             ;
             even
             
               Dic
               Ecclesiae
               ,
               If
               he
               will
               not
               hear
               the
               Church
               ,
               let
               him
               be
               to
               thee
               as
               a
               Heathen
               and
               a
               Publican
            
             ;
             therefore
             the
             Church
             of
             Rome
             is
             commanded
             by
             Christ
             ,
             to
             impose
             her
             Doctrine
             on
             the
             whole
             Church
             ,
             upon
             pain
             of
             damnation
             .
             Sure
             you
             will
             pronounce
             men
             obstinate
             ,
             that
             dare
             in
             the
             least
             question
             this
             ,
             after
             so
             irrefragable
             a
             demonstration
             of
             it
             .
             And
             you
             may
             well
             cry
             ,
             Scripture
             is
             not
             fit
             to
             decide
             Controversies
             ,
             when
             you
             consider
             the
             lame
             Consequences
             you
             ,
             above
             all
             men
             ,
             derive
             from
             it
             .
          
           
             His
             Lordship
             shews
             the
             Moderation
             of
             the
             Church
             of
             England
             ,
             even
             in
             that
             Canon
             which
             
               A.
               C.
            
             looks
             on
             as
             the
             most
             severe
             ,
             
             where
             she
             pronounces
             Excommunication
             on
             such
             as
             affirm
             ,
             
             that
             the
             Articles
             are
             in
             any
             part
             superstitious
             or
             erronious
             ,
             &c.
             by
             these
             things
             .
             1.
             
             
               That
               it
               is
               not
               meant
               of
               mens
               private
               judgements
               ,
               but
               of
               what
               they
               boldly
               and
               publickly
               affirm
               .
            
             2.
             
             
               That
               it
               is
               one
               thing
               to
               hold
               contrary
               to
               some
               part
               of
               an
               Article
               ;
               and
               anotherp
               ,
               ositively
               to
               affirm
               ,
               That
               the
               Articles
               in
               any
               part
               are
               superstitious
               or
               erronious
               .
            
             3.
             
             
               The
               Church
               of
            
             England
             
               doth
               this
               only
               for
               thirty
               nine
               Articles
               ;
               but
               the
               Church
               of
            
             Rome
             
               doth
               it
               ,
               for
               above
               a
               hundred
               in
               matter
               of
               Doctrine
               .
            
             4.
             
             
               The
               Church
               of
            
             England
             
               never
               declared
               ,
               That
               every
               one
               of
               her
               Articles
               are
               Fundamental
               in
               the
               Faith
               ;
               but
               the
               Church
               of
            
             Rome
             
               requires
               ,
               that
               all
               be
               believed
               as
               Fundamental
               ,
               when
               once
               the
               Church
               hath
               determined
               them
               .
            
             5.
             
             
               The
               Church
               of
            
             England
             
               prescribes
               only
               to
               her
               own
               Children
               ,
               and
               by
               those
               Articles
               provides
               but
               for
               her
               own
               peaceable
               consent
               in
               those
               Doctrines
               of
               Truth
               .
               But
               the
               Church
               of
            
             Rome
             
               severely
               imposes
               her
               Doctrine
               upon
               the
               whole
               world
               ,
               under
               pain
               of
               damnation
               .
            
             To
             all
             these
             very
             considerable
             Instances
             of
             our
             Churches
             Moderation
             ,
             your
             Answer
             is
             ,
             
               The
               Question
               is
               not
            
             ,
             
             
               Whether
               the
            
             English
             
               Congregation
               ,
               or
               the
            
             Roman
             
               Church
               be
               more
               severe
               ;
               but
               ,
               Whether
               the
            
             English
             
               Protestants
               Severity
               be
               not
               unreasonable
               ;
               supposing
               she
               be
               subject
               to
               errour
               ,
               in
               defining
               those
               Articles
               .
            
             For
             after
             many
             words
             ,
             to
             the
             same
             ,
             
               i.
               e.
            
             little
             purpose
             ,
             the
             reason
             you
             give
             for
             it
             ,
             is
             ,
             
               That
               every
               just
               Excommunication
               inflicted
               for
               opposing
               of
               Doctrine
               ,
               must
               necessarily
               suppose
               the
               Doctrine
               opposed
               to
               be
               infallibly
               true
               ,
               and
               absolutely
               exempt
               from
               errour
               ;
               otherwise
               the
               Sentence
               it self
               would
               be
               unreasonable
               and
               unjust
               ,
               as
               wanting
               sufficient
               ground
               .
            
             From
             whence
             you
             charge
             Protestants
             with
             greater
             Tyranny
             and
             Injustice
             towards
             their
             people
             ,
             than
             they
             can
             with
             any
             colour
             or
             pretence
             of
             reason
             ,
             charge
             upon
             the
             
               Roman
               Church
            
             ,
             which
             excommunicates
             no
             man
             ,
             but
             for
             denying
             such
             Doctrine
             
               as
               is
               both
               infallibly
               True
               ,
               and
               also
               Fundamental
               ,
               at
               least
               as
               to
               
               its
               formal
               Object
               .
            
             This
             is
             the
             strength
             of
             all
             you
             say
             ,
             which
             will
             be
             reduced
             to
             this
             short
             Question
             ,
             Whether
             the
             proceedings
             of
             that
             Church
             be
             more
             unreasonable
             ,
             which
             excommunicates
             such
             as
             openly
             oppose
             her
             Doctrine
             ,
             supposing
             her
             Fallible
             ;
             or
             of
             that
             Church
             ,
             which
             excommunicates
             all
             who
             will
             not
             believe
             whatever
             she
             defines
             to
             be
             
               Infallibly
               true
            
             .
             This
             is
             the
             true
             State
             of
             the
             Controversie
             ,
             which
             must
             be
             judged
             by
             the
             resolving
             another
             Question
             ,
             Whether
             it
             be
             not
             a
             more
             unreasonable
             Vsurpation
             ,
             to
             bind
             men
             upon
             pain
             of
             damnation
             hereafter
             ,
             and
             excommunication
             here
             ,
             to
             believe
             every
             thing
             Infallible
             which
             a
             Church
             defines
             ,
             or
             to
             bind
             men
             to
             peace
             to
             a
             
               Churches
               Determinations
            
             ,
             reserving
             to
             men
             the
             liberty
             of
             their
             judgements
             ,
             on
             pain
             of
             Excommunication
             ,
             if
             they
             violate
             that
             peace
             .
             For
             it
             is
             plain
             on
             the
             one
             side
             ,
             where
             a
             
               Church
               pretends
               Infallibility
            
             ,
             the
             Excommunication
             is
             directed
             against
             the
             persons
             for
             refusing
             to
             give
             
               Internal
               Assent
            
             to
             what
             she
             defines
             :
             But
             ,
             where
             a
             Church
             doth
             not
             pretend
             to
             that
             ,
             the
             Excommunication
             respects
             wholly
             that
             
               Overt
               Act
            
             ,
             whereby
             the
             
               Churches
               Peace
            
             is
             broken
             .
             And
             if
             a
             Church
             be
             bound
             to
             look
             to
             her
             own
             Peace
             ,
             no
             doubt
             she
             hath
             power
             to
             excommunicate
             such
             as
             openly
             violate
             the
             bonds
             of
             it
             ;
             which
             is
             only
             an
             Act
             of
             Caution
             in
             a
             Church
             ,
             to
             preserve
             her self
             in
             Vnity
             ;
             but
             where
             it
             is
             given
             out
             ,
             that
             the
             
               Church
               is
               Infallible
            
             ,
             the
             Excommunication
             must
             be
             so
             much
             the
             more
             unreasonable
             ,
             because
             it
             is
             against
             those
             
               Internal
               Acts
            
             of
             the
             mind
             ,
             over
             which
             the
             Church
             ,
             as
             such
             ,
             hath
             no
             direct
             power
             .
             And
             thus
             ,
             I
             hope
             ,
             you
             see
             how
             much
             more
             just
             and
             reasonable
             the
             proceedings
             of
             our
             Church
             are
             then
             of
             yours
             ;
             and
             that
             ,
             
               eo
               nomine
            
             ,
             because
             she
             pretends
             to
             be
             infallible
             ,
             and
             ours
             doth
             not
             .
          
           
             His
             Lordship
             shews
             further
             in
             Vindication
             of
             the
             
               Church
               of
            
             England
             ,
             
               and
               her
               grounds
               of
               Faith
            
             ,
             
             
               that
               the
               Church
               of
            
             England
             
               grounded
               her
               Positive
               Articles
               upon
               Scripture
            
             ;
             
             
               and
               her
               Negative
               do
               refute
               there
               ,
               where
               the
               thing
               affirmed
               by
               them
               ,
               is
               not
               affirmed
               by
               Scripture
               ,
               nor
               directly
               to
               be
               concluded
               out
               of
               it
               .
               And
               this
            
             (
             he
             saith
             )
             
               is
               the
               main
               principle
               of
               all
               Protestants
               ,
               that
               Scripture
               is
               sufficient
               to
               Salvation
               ,
               and
               contains
               in
               it
               all
               things
               necessary
               to
               it
               .
               The
               Fathers
               are
               plain
               ,
               the
               Schoolmen
               not
               strangers
               in
               it
               .
               And
            
             Stapleton
             
               himself
               confesses
               as
               much
            
             .
             Nay
             ,
             and
             you
             dare
             not
             deny
             it
             ,
             as
             to
             all
             material
             Objects
             of
             Faith
             ,
             and
             your
             formal
             here
             signifies
             nothing
             .
             And
             when
             
               A.
               C.
            
             saith
             ,
             
               That
               the
               Church
               of
            
             England
             
               grounded
               her
               Positive
               Articles
               upon
               Scripture
               ,
            
             
             
               if
               themselves
               may
               be
               Judges
               in
               their
               own
               cause
               .
            
             His
             Lordship
             answers
             ,
             
               We
               are
               contented
               to
               be
               judged
               by
               the
               joynt
               and
               constant
               belief
               of
               the
               Fathers
               ,
               which
               lived
               within
               the
               first
               four
               or
               five
               hundred
               years
               after
               Christ
               ,
               when
               the
               Church
               was
               at
               the
               best
               ,
               and
               by
               the
               Councils
               held
               within
               those
               times
               ,
               and
               to
               submit
               to
               them
               in
               all
               those
               Points
               of
               Doctrine
               .
               This
               Offer
            
             you
             grant
             to
             be
             
               very
               fair
            
             ,
             and
             you
             do
             ,
             
               for
               your selves
               ,
               promise
               the
               same
               ,
               and
               say
               ,
               You
               will
               make
               it
               good
               upon
               all
               occasions
               .
            
             
             Which
             we
             shall
             have
             tryal
             of
             before
             the
             end
             of
             this
             Book
             .
             To
             what
             his
             Lordship
             saith
             ,
             concerning
             
               the
               Negative
               Articles
               ,
               That
               they
               refute
               where
               the
               thing
               affirmed
               by
               them
               is
               either
               not
               affirmed
               in
               Scripture
               ,
               or
               not
               directly
               to
               be
               concluded
               out
               of
               it
               .
               A.
               C.
            
             replies
             ,
             
               That
               the
               Baptism
               of
               Infants
               is
               not
               expresly
               (
               at
               least
               not
               evidently
               )
               affirmed
               in
               Scripture
               ,
               nor
               directly
               (
               at
               least
               not
               demonstratively
               )
               concluded
               out
               of
               it
               .
            
             Here
             two
             things
             his
             Lordship
             answers
             .
             1.
             
             
               To
               the
               Expression
            
             .
             2.
             
             
               To
               the
               thing
            
             .
          
           
             1.
             
             
               To
               the
               Expression
               ;
               That
               he
               is
               no
               way
               satisfied
               with
            
             A.
             C.
             
               his
               addition
               (
               not
               expresly
            
             ,
             
             
               at
               least
               not
               evidently
               :
               )
               for
            
             (
             saith
             he
             )
             
               What
               means
               he
               ?
               If
               he
               speak
               of
               the
               l●tter
               of
               Scripture
               ,
               then
               whatsoever
               is
               expresly
               ,
               is
               evidently
               in
               the
               Scripture
               ,
               and
               so
               his
               addition
               is
               in
               vain
               .
               If
               he
               speak
               of
               the
               meaning
               of
               Scripture
               ,
               then
               his
               addition
               is
               cunning
               .
               For
               many
               things
               are
               expresly
               in
               
               Scripture
               ,
               which
               yet
               in
               their
               meaning
               are
               not
               evidently
               there
               .
            
             And
             ,
             as
             little
             satisfied
             his
             Lordship
             declares
             himself
             ,
             with
             that
             other
             
               (
               nor
               directly
               ,
               at
               least
               not
               demonstratively
               ,
               )
               because
               many
               things
               are
               directly
               concluded
               ,
               which
               are
               not
               demonstratively
               .
            
             To
             the
             first
             you
             answer
             ,
             
               That
               a
               Point
               may
               be
               exprest
               ,
               yet
               not
               evidently
               exprest
               ;
               otherwise
               there
               could
               be
               no
               doubt
               concerning
               what
               were
               exprest
               in
               Scripture
               ,
            
             
             
               since
               men
               never
               question
               things
               that
               are
               evident
               .
               Now
               ,
               say
               you
               ,
               the
               Baptism
               of
               Infants
               must
               not
               only
               ●e
               exprest
               ,
               but
               evidently
               exprest
               ,
               to
               prove
               it
               sufficiently
               ,
            
             i.
             e.
             
               undeniably
               ,
               by
               Scripture
               alone
            
             .
             But
             the
             Question
             being
             concerning
             
               matters
               of
               Doctrine
            
             ,
             and
             not
             
               meer
               words
            
             ,
             those
             things
             are
             expresly
             affirmed
             ,
             which
             are
             evidently
             ,
             and
             no
             other
             :
             For
             it
             is
             one
             thing
             for
             words
             to
             be
             expresly
             in
             Scripture
             ,
             and
             another
             for
             Doctrines
             to
             be
             so
             .
             For
             these
             latter
             are
             no
             further
             expresly
             affirmed
             there
             ,
             than
             as
             there
             is
             evidence
             ,
             that
             the
             meaning
             of
             such
             words
             doth
             contain
             such
             a
             Doctiine
             in
             them
             .
             As
             to
             take
             your
             own
             Instance
             ,
             
               This
               is
               my
               Body
            
             ,
             we
             grant
             the
             words
             to
             be
             express
             ;
             but
             we
             deny
             ,
             that
             which
             he
             had
             then
             in
             his
             hands
             was
             his
             
               real
               Body
            
             ;
             (
             for
             his
             hands
             were
             part
             of
             his
             real
             Body
             )
             Now
             ,
             we
             do
             not
             say
             ,
             That
             the
             
               Doctrine
               of
               Transubstantiation
            
             is
             expresly
             ,
             but
             not
             evidently
             contained
             here
             ;
             for
             ,
             we
             say
             ,
             The
             Doctrine
             is
             not
             there
             at
             all
             ,
             but
             only
             that
             those
             are
             the
             
               express
               words
               ;
               This
               is
               my
               Body
            
             ;
             as
             it
             is
             in
             other
             figurative
             expressions
             in
             Scripture
             .
             But
             that
             which
             causeth
             this
             litigation
             about
             words
             ,
             is
             ,
             That
             you
             look
             upon
             that
             which
             is
             evident
             and
             undeniable
             to
             be
             all
             one
             ,
             whereas
             there
             may
             be
             
               sufficient
               evidence
            
             ,
             where
             all
             men
             are
             not
             perswaded
             by
             it
             .
             And
             so
             you
             would
             put
             his
             Lordship
             to
             prove
             out
             of
             
               Scripture
               ,
               Infant-Baptism
               evidently
               and
               demonstratively
               ,
            
             i.
             e.
             undeniably
             ;
             whereas
             his
             Lordship
             supposeth
             it
             enough
             for
             his
             purpose
             ,
             to
             prove
             it
             by
             such
             sufficient
             evidence
             ,
             as
             may
             convince
             any
             reasonable
             man.
             And
             this
             was
             all
             his
             Lordship
             meant
             ,
             when
             he
             said
             ,
             
               That
               our
               Negative
               Articles
               do
               refute
               ,
               where
               the
               thing
               is
               not
               affirmed
               in
               Scripture
               ,
               or
               not
               directly
               concluded
               out
               of
               it
               .
            
             And
             ,
             if
             you
             will
             stand
             to
             the
             strict
             sense
             of
             these
             words
             ,
             you
             will
             be
             forced
             to
             prove
             all
             those
             Doctrines
             of
             your
             Church
             ,
             which
             ours
             denies
             to
             be
             true
             ,
             so
             
               evidently
               and
               demonstratively
            
             ,
             i.
             e.
             undeniably
             ,
             as
             you
             would
             put
             him
             upon
             for
             the
             proof
             of
             Infant-Baptism
             .
          
           
             To
             leave
             therefore
             this
             verbal
             dispute
             ,
             and
             come
             to
             the
             thing
             :
             His
             Lordship
             saith
             ,
             
               That
               it
               may
               be
               concluded
               directly
               out
               of
               Scripture
               ,
            
             
             
               That
               Infants
               ought
               to
               be
               baptized
               ,
               &c.
               
            
             For
             which
             ,
             
             he
             insists
             
               on
               two
               places
               of
               Scriture
            
             ,
             Joh.
             3.8
             .
             
               Except
               a
               man
               be
               born
               again
               of
               Water
               ,
               and
               of
               the
               Spirit
               ,
            
             &c.
             
               which
               being
               interpreted
               according
               to
               the
               sense
               of
               the
               Fathers
               ,
               and
               the
               Ancient
               Church
               ,
               and
               as
               your
               own
               party
               acknowledge
               it
               ought
               to
               be
               interpreted
               ,
               do
               evidently
               assert
               Infant-Baptism
               .
            
             By
             which
             ,
             
             
               your
               exception
               of
               a
               Pelagian
               Anabaptist
               ,
               who
               denies
               Original
               sin
               ,
               and
               from
               thence
               saith
               ,
               That
               Infants
               cannot
               be
               born
               again
               ,
               is
               taken
               away
            
             ;
             for
             the
             same
             Tradition
             of
             the
             
               Ancient
               Church
            
             ,
             which
             from
             hence
             inferrs
             the
             
               Baptism
               of
               Infants
            
             ,
             doth
             it
             upon
             that
             ground
             ,
             
               because
               they
               are
               guilty
               of
               Original
               sin
               ,
            
             as
             you
             might
             have
             seen
             by
             his
             
               Lordship's
               Citations
            
             to
             that
             purpose
             .
             The
             other
             place
             he
             insists
             on
             ,
             is
             ,
             Act.
             2.38
             ,
             39.
             which
             ,
             by
             the
             acknowledgement
             of
             Ferus
             and
             Salmeron
             ,
             
             holds
             for
             Infant-Baptism
             .
             But
             ,
             when
             you
             say
             ,
             
               That
               you
               would
               not
               weaken
               the
               Argument
               ,
               from
            
             Joh.
             3.
             
               for
               Infant-Baptism
               ;
               because
               you
               only
               would
               shew
               ,
               that
               it
               cannot
               be
               proved
               demonstratively
               from
               Scripture
               alone
               ,
               against
               a
               perverse
               Heretick
               :
            
             You
             seem
             not
             much
             to
             consider
             what
             those
             
               perverse
               Hereticks
            
             (
             as
             you
             call
             them
             )
             hold
             as
             to
             Infant-Baptism
             ,
             which
             is
             ,
             not
             meerly
             that
             Infant-Baptism
             is
             not
             commanded
             in
             Scripture
             ,
             but
             that
             it
             is
             a
             thing
             unlawful
             ,
             as
             being
             a
             perverting
             of
             the
             Institution
             of
             Christ
             ,
             as
             to
             the
             subject
             
             of
             Baptism
             .
             For
             the
             main
             Question
             between
             us
             and
             the
             Antipaedobaptists
             ,
             is
             not
             ,
             concerning
             an
             absolute
             and
             express
             command
             for
             
               Baptizing
               Infants
            
             ;
             but
             whether
             our
             
               Blessed
               Saviour
            
             hath
             not
             by
             a
             positive
             Precept
             so
             determined
             the
             subject
             of
             Baptism
             ;
             
               viz.
               adult
               persons
            
             professing
             the
             Faith
             ,
             that
             the
             alteration
             of
             the
             subject
             ,
             
               viz.
               in
               Baptizing
               Infants
            
             ,
             be
             not
             a
             deviation
             from
             ,
             and
             perversion
             of
             the
             Institution
             of
             Christ
             in
             a
             
               substantial
               part
            
             of
             it
             ;
             or
             in
             short
             thus
             ,
             whether
             our
             Saviour
             hath
             so
             determined
             the
             subject
             of
             Baptism
             ,
             as
             to
             exclude
             Infants
             .
             And
             although
             ,
             the
             question
             being
             thus
             stated
             ,
             the
             proof
             ought
             to
             lye
             on
             those
             who
             affirm
             it
             ,
             yet
             taking
             in
             only
             the
             help
             of
             Scripture
             and
             reason
             ,
             it
             were
             no
             difficult
             matter
             to
             prove
             directly
             and
             evidently
             ,
             that
             Infants
             are
             so
             far
             from
             being
             excluded
             Baptism
             by
             the
             Institution
             of
             Christ
             ,
             that
             there
             are
             as
             many
             grounds
             as
             are
             necessary
             to
             a
             matter
             of
             that
             nature
             ,
             to
             prove
             that
             the
             Baptizing
             them
             is
             suitable
             to
             the
             Institution
             of
             Christ
             ,
             and
             agreeable
             to
             the
             state
             of
             the
             Church
             under
             the
             Gospel
             .
             For
             ,
             if
             there
             were
             any
             ground
             to
             exclude
             them
             ,
             it
             must
             be
             either
             the
             incapacity
             of
             the
             subject
             ,
             or
             some
             express
             precept
             and
             Institution
             of
             
               our
               Saviour
            
             .
             But
             neither
             of
             these
             can
             be
             supposed
             to
             do
             it
             .
          
           
             1.
             
             Not
             incapacity
             as
             to
             the
             ends
             of
             Baptism
             :
             for
             clearing
             which
             ,
             these
             two
             things
             must
             be
             premised
             :
             1.
             
             
               That
               the
               rule
               and
               measure
               ,
               as
               to
               the
               use
               and
               capacity
               of
               Divine
               Institutions
               ,
               is
               to
               be
               fetched
               from
               the
               end
               of
               them
               .
            
             For
             ,
             this
             was
             the
             ground
             of
             the
             Circumcision
             of
             the
             Proselytes
             under
             the
             Law
             :
             and
             this
             was
             the
             way
             the
             Apostles
             did
             interpret
             
               Christs
               Commission
            
             for
             Baptizing
             all
             Nations
             ,
             as
             to
             the
             capacity
             of
             the
             subjects
             of
             it
             ,
             Acts
             10.47
             .
             
               Can
               any
               man
               forbid
               water
               ,
               that
               these
               should
               not
               be
               Baptized
               ,
               which
               have
               received
               the
               Holy
               Ghost
               ,
               as
               well
               as
               we
               :
            
             where
             the
             question
             was
             concerning
             the
             
               subject
               of
               Baptism
            
             .
             For
             it
             might
             be
             made
             evident
             ,
             that
             the
             Apostles
             at
             first
             did
             interpret
             their
             Commission
             of
             
               Baptizing
               all
               Nations
            
             ,
             only
             of
             the
             
               Jews
               of
               all
               Nations
            
             :
             for
             after
             that
             ,
             St.
             Peter
             looked
             on
             the
             
               Gentiles
               as
               unclean
            
             :
             and
             the
             Disciples
             at
             Jerusalem
             charged
             St.
             Peter
             with
             it
             ,
             as
             a
             great
             fault
             ,
             
               for
               going
               in
               to
               men
               uncircumcised
               ,
            
             Acts
             11.3
             .
             Therefore
             we
             see
             when
             the
             question
             was
             concerning
             the
             subject
             of
             Baptism
             ;
             the
             only
             Argument
             is
             drawn
             from
             the
             design
             and
             ends
             of
             it
             ;
             that
             they
             who
             were
             capable
             of
             the
             thing
             signified
             ought
             not
             to
             be
             denyed
             the
             use
             of
             the
             sign
             .
             And
             thus
             by
             a
             parity
             of
             reason
             built
             on
             equal
             grounds
             ,
             those
             who
             are
             capable
             of
             the
             great
             things
             represented
             in
             Baptism
             and
             confirmed
             by
             it
             ,
             
               viz.
               Gods
               pardoning
               grace
               ,
               and
               acceptation
               to
               eternal
               life
               ,
            
             ought
             not
             to
             be
             denyed
             the
             external
             sign
             ,
             which
             is
             Baptism
             it self
             .
             And
             therefore
             ,
             2.
             
             
               Where
               there
               is
               a
               capacity
               as
               to
               the
               main
               ends
               of
               an
               Institution
               ,
               an
               incapacity
               as
               to
               some
               ends
               doth
               not
               exclude
               from
               it
               .
            
             As
             is
             most
             evident
             in
             the
             Baptism
             of
             our
             
               Blessed
               Saviour
            
             ,
             in
             whom
             was
             a
             greater
             incapacity
             as
             to
             the
             main
             ends
             of
             Baptism
             ,
             then
             possibly
             can
             be
             in
             Infants
             ;
             for
             his
             Baptism
             could
             not
             at
             all
             be
             
               for
               the
               remission
               of
               sins
            
             .
             Now
             we
             see
             ,
             although
             there
             were
             but
             one
             end
             ,
             and
             that
             a
             very
             general
             one
             mentioned
             ,
             
               That
               he
               might
               fulfill
               all
               righteousness
               ,
            
             Matth.
             3.15
             .
             yet
             we
             see
             ,
             that
             was
             sufficient
             to
             perswade
             John
             to
             Baptize
             him
             .
             Whereby
             we
             see
             evidently
             in
             this
             practise
             of
             our
             Saviour
             built
             on
             a
             general
             and
             common
             ground
             ,
             that
             a
             capacity
             as
             to
             one
             end
             of
             a
             positive
             Institution
             ,
             is
             sufficient
             to
             make
             such
             a
             practice
             lawful
             ,
             and
             in
             some
             cases
             a
             duty
             .
          
           
             These
             two
             general
             Principles
             being
             laid
             down
             ;
             it
             were
             easie
             to
             shew
             ,
             1.
             
             That
             what
             incapacity
             there
             is
             in
             Infants
             ,
             
             is
             not
             destructive
             of
             the
             main
             ends
             of
             Baptism
             ;
             which
             is
             chiefly
             thought
             to
             be
             the
             incapacity
             of
             understanding
             the
             nature
             or
             ends
             of
             the
             Institution
             ;
             and
             if
             that
             exclude
             ,
             
             it
             must
             either
             be
             ,
             that
             it
             is
             a
             thing
             repugnant
             to
             reason
             ,
             that
             any
             Divine
             Institution
             should
             be
             applyed
             to
             persons
             uncapable
             of
             understanding
             the
             nature
             and
             ends
             of
             it
             ,
             which
             would
             highly
             reflect
             on
             the
             wisdome
             of
             God
             in
             appointing
             Circumcision
             for
             Children
             eight
             dayes
             old
             ,
             who
             were
             certainly
             as
             uncapable
             of
             understanding
             the
             ends
             of
             that
             ,
             as
             our
             Children
             are
             of
             Baptism
             ;
             or
             else
             ,
             that
             there
             is
             some
             peculiarity
             in
             the
             Institution
             of
             Baptism
             ,
             which
             must
             exclude
             them
             from
             it
             under
             the
             Gospel
             :
             which
             that
             there
             is
             not
             ,
             will
             appear
             presently
             .
          
           
             2.
             
             That
             
               there
               is
               a
               capacity
               in
               Infants
               as
               to
               the
               main
               ends
               of
               Baptism
               ,
            
             which
             have
             either
             an
             aspect
             from
             God
             to
             us
             ,
             in
             regard
             of
             its
             Institution
             ,
             or
             from
             us
             to
             God
             ,
             in
             regard
             of
             our
             undertaking
             it
             .
             Now
             the
             chief
             ends
             of
             a
             Divine
             Institution
             as
             such
             ,
             are
             such
             as
             respect
             Gods
             Intention
             in
             it
             towards
             us
             ,
             in
             which
             respect
             it
             is
             properly
             a
             sign
             ;
             but
             as
             it
             respects
             God
             from
             us
             ,
             it
             is
             properly
             a
             Ceremony
             betokening
             our
             profession
             and
             restipulation
             towards
             God.
             Now
             the
             ends
             of
             it
             as
             a
             sign
             ,
             are
             to
             represent
             and
             exhibit
             to
             us
             the
             nature
             of
             the
             grace
             of
             the
             Gospel
             as
             it
             cleanseth
             and
             purifieth
             ,
             and
             to
             confirm
             the
             truth
             of
             the
             Covenant
             on
             
               Gods
               part
            
             ,
             and
             to
             enstate
             the
             partakers
             of
             it
             in
             the
             priviledges
             of
             the
             Church
             of
             God
             ;
             now
             as
             to
             all
             these
             ends
             ,
             there
             is
             no
             incapacity
             in
             Infants
             to
             exclude
             them
             from
             Baptism
             ,
             because
             of
             them
             .
             So
             that
             nothing
             can
             seem
             wanting
             of
             the
             ends
             of
             Baptism
             ,
             but
             that
             which
             seems
             most
             Ceremonial
             in
             it
             ,
             which
             is
             the
             personal
             restipulation
             ,
             which
             yet
             may
             reasonably
             be
             supplyed
             by
             Sponsors
             ,
             so
             far
             as
             to
             make
             it
             of
             the
             nature
             of
             a
             solemn
             Contract
             and
             Covenant
             in
             sight
             of
             the
             Congregation
             .
             Thus
             far
             it
             appears
             from
             Scripture
             and
             Reason
             ,
             that
             no
             incapacity
             in
             Infants
             doth
             exclude
             them
             from
             Baptism
             .
          
           
             2.
             
             That
             there
             is
             no
             direct
             or
             consequential
             prohibition
             made
             by
             our
             
               Blessed
               Saviour
            
             to
             exclude
             them
             .
             For
             granting
             that
             he
             had
             the
             power
             to
             limit
             and
             determine
             the
             subject
             of
             Baptism
             ,
             the
             question
             is
             ,
             Whether
             he
             hath
             so
             far
             done
             it
             as
             to
             exclude
             Infants
             ?
             And
             nothing
             of
             that
             nature
             is
             pretended
             ,
             before
             the
             last
             Commission
             given
             to
             the
             
               Apostles
               ,
               of
               Teaching
               and
               Baptizing
               all
               Nations
               ,
            
             Matth.
             28.19
             .
             And
             that
             by
             this
             expression
             there
             is
             no
             exclusion
             of
             Infants
             will
             appear
             ;
             1.
             
             If
             our
             Saviour
             had
             intended
             the
             gathering
             of
             Churches
             among
             the
             Gentiles
             according
             to
             the
             
               Law
               of
               Moses
            
             ,
             he
             could
             hardly
             have
             expressed
             it
             after
             another
             manner
             then
             thus
             ,
             
               Go
               Proselyte
               all
               Nations
               ,
               Circumcising
               them
               .
            
             Now
             I
             appeal
             to
             any
             mans
             judgement
             and
             reason
             ,
             whether
             in
             such
             words
             it
             could
             be
             imagined
             ,
             that
             the
             Infants
             of
             such
             Gentile-Proselytes
             should
             be
             excluded
             Circumcision
             ;
             and
             what
             reason
             can
             there
             be
             then
             from
             these
             words
             to
             imagine
             ,
             that
             our
             Saviour
             did
             intend
             to
             exclude
             the
             Infants
             of
             Gentile-Converts
             from
             Baptism
             ?
             2.
             
             We
             must
             consider
             ,
             what
             apprehensions
             those
             whom
             our
             Saviour
             directed
             these
             words
             to
             ,
             viz.
             the
             Apostles
             ,
             had
             concerning
             the
             Church-state
             of
             such
             as
             were
             in
             an
             external
             Covenant
             with
             God
             ,
             which
             they
             measured
             by
             the
             general
             reason
             of
             that
             Covenant
             which
             God
             made
             with
             the
             Jews
             ;
             Can
             we
             then
             think
             ,
             that
             when
             our
             Saviour
             bid
             the
             Apostles
             gather
             whole
             Nations
             into
             Churches
             ,
             they
             should
             imagine
             the
             Infants
             were
             excluded
             out
             of
             it
             ,
             when
             they
             were
             so
             solemnly
             admitted
             into
             it
             ,
             in
             that
             dispensation
             which
             was
             in
             use
             among
             them
             ?
             3.
             
             The
             Gentiles
             being
             now
             to
             be
             first
             Proselyted
             to
             Christianity
             ,
             the
             order
             of
             the
             words
             was
             necessary
             :
             for
             whoever
             imagined
             ,
             but
             that
             such
             as
             were
             wholly
             strangers
             to
             Christianity
             ,
             as
             those
             were
             whom
             Christ
             there
             speaks
             of
             ,
             were
             to
             be
             
               first
               taught
            
             ,
             or
             discipled
             ,
             before
             they
             were
             to
             be
             Baptized
             ?
             For
             suppose
             ,
             it
             should
             be
             said
             to
             such
             persons
             among
             whom
             
               Infant
               Baptism
            
             is
             the
             most
             used
             ,
             
               Go
               and
               
               Disciple
               the
               Indians
               ,
               Baptizing
               them
               ,
            
             &c.
             
             Could
             any
             one
             conceive
             the
             intention
             of
             such
             a
             Commission
             was
             to
             exclude
             the
             Infants
             of
             all
             those
             Indians
             from
             Baptism
             ,
             when
             it
             was
             well
             known
             that
             Infant-Baptism
             was
             used
             among
             those
             who
             came
             with
             that
             Commission
             ?
             And
             therefore
             neither
             these
             words
             here
             ,
             nor
             those
             Mark.
             16.16
             .
             
               He
               that
               believeth
               and
               is
               Baptized
               ,
            
             &c.
             can
             in
             reason
             be
             so
             interpreted
             as
             to
             exclude
             Infants
             ,
             when
             the
             meer
             order
             of
             nature
             ,
             and
             necessity
             of
             the
             thing
             ,
             requires
             that
             those
             who
             first
             own
             Christianity
             by
             being
             Baptized
             ,
             ought
             ,
             before
             such
             Baptism
             ,
             not
             only
             to
             believe
             ,
             but
             to
             make
             profession
             of
             that
             Faith
             ;
             but
             this
             reacheth
             not
             at
             all
             to
             the
             case
             of
             such
             Infants
             as
             are
             born
             of
             those
             persons
             .
             For
             if
             any
             one
             had
             said
             to
             
               Abraham
               ,
               He
               that
               believes
               ,
               and
               is
               circumcised
               ,
               shall
               be
               saved
               ,
            
             Could
             it
             have
             been
             so
             interpreted
             ,
             that
             the
             intention
             was
             to
             exclude
             his
             Children
             from
             Circumcision
             ?
             No
             more
             ought
             these
             words
             of
             our
             Saviour
             be
             strained
             to
             a
             greater
             prejudice
             of
             the
             right
             of
             Infants
             to
             Baptism
             ,
             then
             those
             other
             to
             their
             right
             of
             Circumcision
             .
             And
             thus
             far
             we
             see
             there
             is
             no
             ground
             from
             Scriptures
             ,
             or
             Reason
             ,
             why
             Infants
             should
             be
             excluded
             .
          
           
             And
             ,
             were
             it
             not
             too
             large
             a
             Digression
             ,
             I
             might
             further
             shew
             how
             suitable
             the
             Baptism
             of
             Infants
             is
             to
             the
             administration
             of
             things
             under
             the
             Gospel
             ;
             
             but
             I
             shall
             only
             propound
             some
             considerations
             concerning
             it
             .
             1.
             
             That
             if
             it
             had
             been
             
               Christs
               intention
            
             to
             exclude
             Infants
             ,
             ●here
             had
             been
             far
             greater
             reason
             for
             an
             express
             prohibition
             ;
             then
             of
             an
             express
             command
             ,
             if
             his
             intention
             were
             to
             admit
             them
             :
             because
             this
             was
             suitable
             to
             the
             general
             grounds
             of
             
               Gods
               dispensation
            
             among
             them
             before
             .
             2.
             
             It
             is
             very
             hard
             to
             conceive
             that
             the
             Apostles
             thought
             Infants
             excluded
             by
             Christ
             ,
             when
             after
             
               Christs
               Ascension
            
             they
             looked
             on
             themselves
             as
             bound
             to
             observe
             the
             
               Jewish
               customes
            
             ,
             even
             when
             they
             had
             Baptized
             many
             thousand
             people
             .
             3.
             
             If
             admission
             of
             Infants
             to
             Baptism
             were
             a
             meer
             Relick
             of
             Judaism
             ,
             it
             seems
             strange
             that
             none
             of
             the
             
               Judaizing
               Christians
            
             should
             be
             charged
             with
             it
             ,
             who
             yet
             are
             charged
             with
             the
             observation
             of
             other
             Judaical
             rites
             .
             4.
             
             Since
             the
             
               Jewish
               Christians
            
             were
             so
             much
             offended
             at
             the
             neglect
             of
             Circumcision
             ,
             Acts
             21.21
             .
             Can
             we
             in
             reason
             think
             they
             should
             quietly
             bear
             their
             Childrens
             being
             wholly
             thrown
             out
             of
             the
             Church
             ;
             as
             they
             would
             have
             been
             ,
             if
             neither
             admitted
             to
             Circumcision
             nor
             Baptism
             ?
             5.
             
             Had
             it
             been
             contrary
             to
             
               Christs
               Institution
            
             ,
             we
             should
             not
             have
             had
             such
             evidence
             of
             its
             early
             practice
             in
             the
             Church
             as
             we
             have
             .
             And
             here
             I
             acknowledge
             the
             use
             of
             
               Apostolical
               Tradition
            
             to
             manifest
             this
             to
             us
             ;
             In
             which
             sense
             I
             acknowledge
             what
             St.
             Austin
             saith
             ,
             
               That
               the
               custom
               of
               our
               mother
               the
               Church
               is
               not
               to
               be
               contemned
               or
               thought
               superfluous
               ,
               neither
               is
               it
               to
               be
               believed
               but
               as
               an
               Apostolical
               Tradition
               .
            
             For
             that
             the
             words
             are
             to
             be
             read
             so
             ,
             (
             and
             not
             ,
             as
             you
             translate
             them
             ,
             
               nor
               at
               all
               to
               be
               believed
               unless
               it
               had
               been
               an
               Apostolical
               Tradition
               ,
            
             from
             thence
             inferring
             ,
             that
             
               Infant-Baptism
               were
               not
               to
               be
               believed
               at
               all
               ,
               but
               for
               Tradition
            
             )
             appears
             by
             three
             
               ancient
               Manuscripts
               at
               Oxford
            
             ,
             as
             well
             as
             the
             course
             of
             the
             sentence
             ,
             and
             St.
             Austins
             judgement
             in
             other
             places
             ,
             viz.
             that
             it
             ought
             to
             be
             read
             ,
             
               Nec
               omninò
               credenda
               nisi
               Apostolica
               traditio
               esse
               ,
            
             and
             not
             esset
             .
             But
             we
             grant
             that
             the
             practice
             of
             the
             Church
             from
             
               Apostolical
               times
            
             is
             a
             great
             confirmation
             ,
             that
             it
             was
             never
             
               Christs
               intention
            
             to
             have
             Infants
             excluded
             from
             Baptism
             .
             And
             thus
             much
             may
             suffice
             to
             shew
             ,
             what
             evidence
             we
             have
             from
             Scripture
             and
             Reason
             ,
             without
             recourse
             wholly
             to
             Tradition
             ,
             or
             building
             upon
             any
             more
             controverted
             places
             ,
             to
             justifie
             the
             
               Churches
               practice
               in
               Infant-Baptism
            
             ,
             which
             is
             as
             much
             as
             is
             necessary
             for
             us
             to
             do
             .
             What
             follows
             
             concerning
             the
             founding
             
               Divine
               Faith
               on
               Apostolical
               Tradition
            
             ,
             will
             be
             fully
             considered
             in
             the
             succeeding
             Controversie
             concerning
             the
             
               resolution
               of
               Faith
            
             ,
             to
             which
             we
             now
             hasten
             .
          
        
         
           
             CHAP.
             V.
             The
             Romanists
             way
             of
             Resolving
             Faith.
             
          
           
             
               The
               ill
               consequences
               of
               the
               resolution
               of
               Faith
               by
               the
               Churches
               Infallibility
               .
               The
               grand
               Absurdities
               of
               it
               ,
               manifested
               by
               its
               great
               unreasonableness
               in
               many
               particulars
               .
               The
               certain
               Foundations
               of
               Faith
               unsettled
               by
               it
               ,
               as
               is
               largely
               proved
               .
               The
               Circle
               unavoidable
               by
               their
               new
               attempts
               .
               The
               impossibility
               of
               proving
               the
               Church
               Infallible
               by
               the
               way
               that
               Moses
               ,
               Christ
               ,
               and
               his
               Apostles
               were
               proved
               to
               be
               so
               .
               Of
               the
               Motives
               of
               Credibility
               ,
               and
               how
               far
               they
               belong
               to
               the
               Church
               .
               The
               difference
               between
               Science
               and
               Faith
               considered
               ,
               and
               the
               new
               art
               of
               mens
               believing
               with
               their
               wills
               .
               The
               Churches
               testimony
               must
               be
               ,
               according
               to
               their
               principles
               ,
               the
               formal
               object
               of
               Faith.
               Of
               their
               esteem
               of
               Fathers
               ,
               Scripture
               ,
               and
               Councils
               .
               The
               rare
               distinctions
               concerning
               the
               Churches
               infallibility
               discussed
               .
               How
               the
               Church
               can
               be
               Infallible
               by
               the
               assistance
               of
               the
               Holy
               Ghost
               ,
               yet
               not
               divinely
               Infallible
               ,
               but
               in
               a
               manner
               and
               after
               a
               sort
               .
               
                 T.
                 C.
              
               applauded
               for
               his
               excellent
               faculty
               in
               contradicting
               himself
               .
            
          
           
             HE
             that
             hath
             a
             mind
             to
             betray
             an
             
               excellent
               Cause
            
             ,
             may
             more
             advantagiously
             do
             it
             ,
             by
             bringing
             weak
             and
             insufficient
             Evidences
             for
             it
             ,
             
             then
             by
             the
             greatest
             heat
             and
             vigour
             of
             Opposition
             against
             it
             .
             For
             there
             cannot
             possibly
             be
             any
             greater
             prejudice
             done
             to
             a
             weighty
             and
             important
             truth
             ,
             then
             to
             perswade
             men
             to
             believe
             it
             on
             such
             grounds
             ,
             which
             are
             ,
             if
             not
             absolutely
             false
             ,
             yet
             much
             more
             disputable
             then
             the
             thing
             it self
             .
             For
             hereby
             the
             minds
             of
             men
             are
             taken
             off
             from
             the
             native
             evidence
             ,
             which
             the
             truth
             enquired
             after
             offers
             to
             them
             ,
             and
             build
             their
             assent
             upon
             the
             certainty
             of
             the
             medium's
             suggested
             as
             the
             only
             grounds
             to
             establish
             a
             firm
             assent
             upon
             .
             By
             which
             means
             ,
             when
             upon
             severe
             enquiry
             ,
             the
             falsity
             and
             insufficiency
             of
             those
             grounds
             is
             discovered
             ,
             the
             person
             so
             discovering
             lyes
             under
             a
             dangerous
             temptation
             of
             calling
             into
             question
             the
             truth
             of
             that
             ,
             which
             he
             finds
             he
             assented
             to
             upon
             grounds
             apparently
             weak
             and
             insufficient
             .
             And
             the
             more
             refined
             and
             subtle
             the
             speculations
             are
             ,
             the
             more
             sublime
             and
             mysterious
             the
             matters
             believed
             ;
             the
             greater
             still
             the
             danger
             of
             Scepticism
             is
             ,
             upon
             a
             discovery
             of
             the
             unsoundness
             of
             those
             principles
             which
             such
             things
             were
             believed
             upon
             .
             Especially
             ,
             if
             the
             more
             confident
             and
             Magisterial
             party
             of
             those
             who
             profess
             the
             belief
             of
             such
             things
             ,
             do
             with
             the
             greatest
             heat
             decry
             all
             other
             wayes
             as
             uncertain
             ,
             and
             obtrude
             these
             principles
             upon
             the
             world
             ,
             as
             the
             only
             sure
             foundation
             for
             the
             belief
             of
             them
             .
             It
             was
             anciently
             a
             great
             question
             among
             the
             Philosophers
             ,
             whether
             there
             were
             any
             certainty
             in
             the
             principles
             of
             knowledge
             ;
             or
             ,
             supposing
             certainty
             in
             things
             ,
             whether
             there
             were
             any
             undoubted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             rules
             to
             obtain
             this
             certainty
             of
             knowledge
             by
             :
             If
             then
             any
             one
             Sect
             of
             Philosophers
             should
             have
             undertaken
             to
             prove
             the
             certainty
             that
             was
             in
             knowledge
             upon
             this
             account
             ,
             because
             
               whatever
               their
               Sect
               or
               Party
               delivered
               was
               infallibly
               true
            
             ;
             they
             had
             not
             only
             shamefully
             beg'd
             the
             thing
             in
             dispute
             ,
             but
             
             made
             it
             much
             more
             lyable
             to
             question
             then
             before
             .
             Because
             every
             errour
             discovered
             in
             that
             Sect
             ,
             would
             not
             only
             prove
             the
             fondness
             and
             arrogance
             of
             their
             pretence
             of
             being
             Infallible
             ;
             but
             would
             ,
             to
             all
             such
             as
             believed
             the
             certainty
             of
             things
             on
             the
             authority
             of
             their
             Sect
             ,
             be
             an
             argument
             to
             disprove
             all
             certainty
             of
             knowledge
             ,
             when
             they
             once
             discovered
             the
             errours
             of
             those
             whose
             authority
             they
             relyed
             upon
             .
             Just
             such
             is
             the
             case
             of
             the
             Church
             of
             Rome
             in
             this
             present
             Controversie
             concerning
             the
             
               Resolution
               of
               Faith.
            
             The
             question
             is
             ,
             
               What
               the
               certain
               grounds
               of
               our
               assent
               are
               to
               the
               principles
               and
               rule
               of
               Christian
               Religion
               ?
            
             the
             Romanists
             pretend
             ,
             that
             there
             can
             be
             no
             ground
             of
             True
             and
             
               Divine
               Faith
            
             at
             all
             ,
             but
             the
             Infallible
             testimony
             of
             Their
             Church
             ;
             let
             then
             any
             rational
             man
             judge
             ,
             whether
             this
             be
             not
             the
             most
             compendious
             way
             to
             overthrow
             the
             belief
             of
             Christianity
             in
             the
             world
             ?
             For
             our
             assent
             must
             be
             wholly
             suspended
             upon
             that
             supposed
             Infallibility
             ,
             which
             when
             once
             it
             falls
             (
             as
             it
             unavoidably
             ,
             doth
             upon
             the
             discovery
             of
             the
             least
             errour
             in
             the
             doctrine
             of
             that
             Church
             )
             what
             becomes
             then
             of
             the
             belief
             of
             Christianity
             which
             was
             built
             upon
             that
             ,
             as
             it
             s
             only
             sure
             foundation
             ?
             So
             that
             it
             is
             hardly
             imaginable
             ,
             there
             could
             be
             any
             design
             more
             really
             destructive
             to
             Christianity
             ,
             or
             that
             hath
             a
             greater
             tendency
             to
             Atheism
             then
             the
             modern
             pretence
             of
             Infallibility
             ,
             and
             the
             
               Jesuits
               way
               of
               resolving
               Faith.
            
             
          
           
             
             Which
             was
             the
             reason
             why
             his
             Lordship
             was
             
               so
               unwilling
               to
               engage
               in
               that
               Controversie
               ,
               How
               we
               know
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               :
            
             not
             out
             of
             any
             distrust
             he
             had
             of
             solving
             it
             upon
             
               Protestant
               Principles
            
             ,
             as
             you
             vainly
             suggest
             ;
             nor
             out
             of
             any
             fears
             of
             being
             left
             himself
             in
             that
             Labyrinth
             ,
             which
             after
             all
             your
             endeavours
             you
             have
             lost
             your self
             and
             
               your
               cause
            
             in
             ;
             as
             appears
             by
             your
             attempting
             this
             way
             ,
             and
             that
             way
             to
             get
             out
             ,
             and
             at
             last
             standing
             in
             the
             very
             middle
             of
             that
             circle
             you
             thought
             your self
             out
             of
             .
             If
             his
             Lordship
             thought
             this
             
               more
               a
               question
               of
               curiosity
               then
               necessity
               ,
            
             it
             was
             because
             out
             of
             his
             great
             Charity
             he
             supposed
             them
             to
             be
             Christians
             he
             had
             to
             deal
             with
             .
             But
             if
             his
             charity
             were
             therein
             deceived
             ,
             you
             shall
             see
             how
             able
             we
             are
             to
             make
             good
             the
             grounds
             of
             our
             Religion
             against
             all
             Adversaries
             ,
             whether
             Papists
             or
             others
             .
             And
             so
             far
             is
             the
             answering
             of
             this
             question
             
               from
               making
               the
               weakness
               of
               our
               cause
               appear
               ,
            
             that
             I
             doubt
             not
             but
             to
             make
             it
             evident
             that
             our
             cause
             stands
             upon
             the
             same
             grounds
             which
             our
             common
             Christianity
             doth
             ;
             and
             that
             we
             are
             Protestants
             by
             the
             same
             reason
             that
             we
             are
             Christians
             .
             And
             on
             the
             other
             side
             ,
             that
             you
             are
             so
             far
             from
             giving
             
               any
               true
               grounds
               of
               Christian
               Faith
               ,
            
             that
             nothing
             will
             more
             advance
             the
             highest
             Scepticism
             and
             Irreligion
             ,
             then
             such
             Principles
             as
             you
             insist
             on
             for
             resolving
             Faith.
             The
             true
             reason
             then
             ,
             why
             the
             Archbishop
             declared
             any
             unwillingness
             to
             enter
             upon
             this
             dispute
             ,
             was
             not
             the
             least
             apprehension
             
               how
               insuperably
               hard
               the
               resolution
               of
               this
               question
               was
               ,
            
             (
             as
             you
             pretend
             )
             but
             because
             of
             the
             great
             mischief
             your
             Party
             had
             done
             in
             starting
             such
             questions
             you
             could
             not
             resolve
             with
             any
             satisfaction
             to
             the
             common
             reason
             of
             mankind
             ;
             
             and
             that
             you
             run
             your selves
             into
             such
             a
             Circle
             in
             which
             you
             conjure
             up
             more
             Spirits
             then
             ever
             you
             are
             able
             to
             lay
             ,
             by
             giving
             those
             advantages
             to
             Infidelity
             ,
             which
             all
             your
             Sophistry
             can
             never
             answer
             on
             those
             principles
             you
             go
             upon
             .
             That
             this
             was
             the
             true
             ground
             of
             his
             Lordship's
             seeming
             averseness
             from
             this
             Controversie
             ,
             appears
             by
             his
             plain
             words
             ,
             where
             he
             tells
             you
             at
             first
             ,
             
               of
               the
               danger
               of
               mens
               being
               disputed
               into
               infidelity
               by
               the
               Circle
               between
               Scripture
               and
               Tradition
               ,
            
             
             
               and
               by
               his
               expressing
               his
               sense
               of
               the
               great
               harm
               you
               have
               done
               by
               the
               starting
               of
               that
               question
               among
               Christians
               ,
               How
               we
               know
               the
               Scriptures
               to
               be
               the
               
               Word
               of
               God.
            
             But
             although
             in
             this
             respect
             he
             might
             be
             said
             
               to
               be
               drawn
               into
               it
            
             ,
             yet
             lest
             you
             should
             think
             his
             averseness
             argued
             any
             consciousness
             of
             his
             own
             inability
             to
             answer
             it
             ,
             you
             may
             see
             how
             closely
             he
             follows
             it
             ;
             with
             what
             care
             and
             accuracy
             he
             handles
             it
             ,
             with
             what
             strength
             of
             reason
             and
             evidence
             he
             hath
             discovered
             the
             weakness
             of
             your
             way
             ,
             which
             he
             hath
             done
             with
             that
             success
             ,
             that
             he
             hath
             put
             you
             to
             miserable
             shifts
             to
             avoid
             the
             force
             of
             his
             arguments
             ,
             as
             will
             appear
             afterwards
             .
             I
             am
             therefore
             fully
             of
             his
             mind
             ,
             
               that
               it
               is
               a
               matter
               of
               such
               consequence
               it
               deserves
               to
               be
               sifted
               ,
            
             were
             it
             for
             no
             other
             end
             ,
             but
             to
             lay
             open
             the
             juglings
             and
             impostures
             of
             your
             way
             of
             resolving
             Faith.
             
          
           
             Which
             we
             now
             come
             more
             closely
             to
             the
             discovery
             of
             ;
             for
             ,
             
             as
             you
             tell
             us
             ,
             
               The
               Bishop
               propounding
               diverse
               wayes
               of
               resolving
               the
               Question
               ,
               first
               falls
               to
               the
               attaquing
               your
               way
               ,
            
             
             
               who
               prove
               it
               by
               Tradition
               and
               authority
               of
               the
               Church
               .
            
             And
             his
             first
             onset
             is
             so
             successful
             that
             it
             makes
             you
             visibly
             recoyle
             ,
             and
             withdraw
             your self
             into
             so
             untenable
             a
             Shelter
             as
             exposeth
             you
             to
             all
             the
             attempts
             which
             any
             adversary
             would
             desire
             to
             make
             upon
             you
             .
             For
             ,
             whereas
             you
             are
             charged
             by
             his
             
               Lordship
               with
               running
               into
               the
               most
               absurd
               kind
               of
               argumentation
               ,
            
             viz.
             
               by
               proving
               the
               Scriptures
               infallible
               by
               Tradition
               ,
               and
               that
               Tradition
               infallible
               by
               Scripture
            
             ;
             you
             think
             to
             escape
             that
             Circle
             by
             telling
             us
             ,
             
               That
               you
               prove
               not
               the
               Churches
               Infallibility
               by
               the
               Scripture
               ,
               but
               by
               the
               motives
               of
               credibility
               belonging
               to
               the
               Church
               .
            
             This
             then
             being
             your
             main
             principle
             which
             your
             following
             discourse
             is
             built
             upon
             ,
             and
             in
             your
             judgement
             the
             
               only
               probable
               way
               to
               avoid
               the
               Circle
               ,
            
             that
             you
             may
             not
             think
             I
             am
             afraid
             of
             encountering
             you
             in
             your
             greatest
             strength
             ,
             I
             dare
             put
             the
             issue
             of
             the
             cause
             upon
             this
             Promise
             ,
             that
             (
             besides
             the
             weak
             proofs
             you
             bring
             for
             the
             thing
             it self
             ,
             which
             shall
             after
             be
             considered
             )
             if
             this
             way
             of
             yours
             be
             not
             chargeable
             with
             all
             the
             absurdities
             such
             an
             attempt
             is
             capable
             of
             ,
             I
             will
             be
             content
             to
             acknowledge
             what
             you
             say
             to
             be
             true
             ,
             which
             is
             ,
             
               That
               your
               way
               of
               resolving
               Faith
               hath
               no
               difficulty
               at
               all
               ,
               and
               that
               ours
               is
               insuperably
               hard
               ,
            
             which
             I
             think
             are
             as
             hard
             terms
             as
             can
             be
             imposed
             upon
             me
             .
             Now
             there
             are
             two
             grand
             Absurdities
             ,
             which
             any
             vindication
             of
             an
             Opinion
             are
             subject
             to
             ;
             first
             ,
             
               If
               it
               be
               manifestly
               unreasonable
            
             ,
             and
             ,
             2.
             
             
               If
               supposing
               it
               true
               ,
               it
               doth
               not
               effect
               what
               it
               was
               intended
               for
            
             :
             now
             these
             two
             I
             undertake
             to
             make
             good
             against
             this
             
               way
               of
               your
               resolving
               Faith
            
             ,
             that
             it
             is
             guilty
             of
             the
             highest
             unreasonableness
             ;
             and
             that
             ,
             supposing
             it
             true
             ,
             you
             are
             in
             a
             circle
             as
             much
             as
             before
             .
          
           
             1.
             
             First
             ,
             I
             begin
             with
             the
             unreasonableness
             of
             it
             ,
             which
             is
             so
             great
             ,
             that
             I
             know
             not
             ,
             whether
             I
             may
             abstain
             from
             calling
             it
             ridiculous
             ;
             but
             ,
             that
             I
             may
             not
             seem
             to
             follow
             you
             ,
             in
             asserting
             confidently
             ,
             and
             proving
             weakly
             ,
             it
             will
             be
             necessary
             throughly
             to
             examine
             the
             grounds
             on
             which
             your
             opinion
             stands
             ,
             and
             then
             raise
             our
             batteries
             against
             it
             .
             Three
             grand
             principles
             your
             discourse
             relyes
             upon
             ,
             which
             are
             your
             postulata
             in
             order
             to
             the
             resolving
             Faith.
             
          
           
             1.
             
             That
             it
             is
             necessary
             to
             the
             believing
             the
             
               Scriptures
               to
               be
               the
               Word
               of
               God
               with
               a
               Divine
               Faith
               ,
            
             that
             it
             be
             built
             on
             the
             infallible
             testimony
             of
             the
             Church
             .
          
           
             2.
             
             That
             your
             Church
             is
             that
             
               Catholick
               Church
            
             whose
             testimony
             is
             Infallible
             .
          
           
             3.
             
             That
             this
             Infallibility
             is
             to
             be
             known
             and
             assented
             to
             upon
             the
             
               motives
               of
               credibility
            
             .
             These
             three
             ,
             I
             suppose
             ,
             if
             your
             confused
             discourse
             were
             reduced
             to
             method
             ,
             would
             be
             freely
             acknowledged
             by
             your self
             to
             be
             the
             Principles
             on
             which
             
               your
               resolution
               of
               Faith
            
             depends
             .
             And
             although
             
             I
             am
             sufficiently
             assured
             of
             the
             falseness
             of
             your
             two
             first
             Principles
             (
             as
             will
             appear
             in
             the
             sequel
             of
             this
             discourse
             )
             yet
             that
             which
             I
             have
             now
             particularly
             undertaken
             ,
             is
             ,
             the
             
               unreasonableness
               of
               resolving
               Faith
            
             upon
             these
             Principles
             taken
             together
             ,
             
               viz.
               That
               the
               Infallible
               Testimony
               of
               your
               Church
               ,
               is
               the
               only
               Foundation
               for
               Divine
               Faith
               ;
               and
               that
               this
               Infallibility
               can
               be
               known
               only
               by
               the
               Motives
               of
               Credibility
               .
            
             If
             then
             in
             this
             
               way
               of
               resolving
               Faith
            
             ,
             you
             require
             
               Assent
               beyond
               all
               proportion
               of
               evidence
               ,
            
             if
             you
             
               run
               into
               the
               same
               Absurdities
               you
               would
               seem
               to
               avoid
               ,
            
             if
             you
             
               leave
               men
               more
               uncertain
               in
               their
               Religion
               than
               you
               found
               them
            
             ;
             you
             cannot
             certainly
             excuse
             this
             way
             from
             unreasonableness
             ,
             and
             each
             of
             these
             I
             undertake
             to
             make
             good
             against
             this
             way
             of
             yours
             ,
             whereby
             you
             would
             assure
             men
             of
             the
             Truth
             and
             Divinity
             of
             the
             Scriptures
             .
          
           
             1.
             
             
               An
               Assent
               is
               hereby
               required
               beyond
               all
               proportion
               or
               degree
               of
               evidence
            
             ;
             for
             you
             require
             an
             
               Infallible
               Assent
            
             ,
             
             only
             upon
             
               Probable
               grounds
            
             ;
             which
             is
             as
             much
             as
             requiring
             Infallibility
             in
             the
             conclusion
             ,
             where
             the
             premises
             are
             only
             probable
             .
             Now
             that
             you
             require
             an
             Assent
             Infallible
             to
             the
             nature
             of
             Faith
             ,
             appears
             by
             the
             whole
             series
             of
             your
             Discourse
             :
             for
             ,
             to
             this
             very
             end
             you
             require
             Infallibility
             in
             the
             Testimony
             of
             your
             Church
             ,
             because
             otherwise
             ,
             you
             say
             
               Our
               Faith
               would
               be
               uncertain
            
             ;
             it
             is
             plain
             then
             ,
             you
             require
             an
             
               Infallible
               Assent
            
             in
             Faith
             ;
             and
             ,
             it
             is
             as
             plain
             ,
             that
             this
             Assent
             ,
             according
             to
             you
             ,
             can
             be
             built
             only
             upon
             
               probable
               grounds
            
             ,
             for
             you
             acknowledge
             the
             
               motives
               of
               Credibility
            
             ,
             to
             be
             no
             more
             than
             such
             ;
             yet
             those
             are
             all
             the
             grounds
             you
             give
             ,
             why
             the
             Church
             should
             be
             believed
             Infallible
             .
             If
             you
             say
             ,
             
               That
               which
               makes
               the
               Assent
               Infallible
               ,
               is
               ,
               that
               Infallibility
               which
               is
               in
               the
               Churches
               Testimony
            
             ;
             I
             reply
             ,
             That
             this
             is
             a
             most
             unreasonable
             thing
             ,
             to
             go
             about
             to
             establish
             an
             
               Infallible
               Assent
            
             ,
             meerly
             because
             the
             Testimony
             is
             supposed
             to
             be
             in
             it self
             Infallible
             :
             For
             ,
             Assent
             is
             not
             according
             to
             the
             
               Objective
               Certitude
            
             of
             things
             ,
             but
             the
             evidence
             of
             them
             to
             our
             Vnderstandings
             .
             For
             ,
             is
             it
             possible
             to
             assent
             to
             the
             truth
             of
             a
             Demonstration
             in
             a
             demonstrative
             manner
             ,
             because
             any
             Mathematician
             tells
             one
             ,
             The
             thing
             is
             demonstrable
             ?
             for
             in
             that
             case
             the
             Assent
             is
             not
             according
             to
             the
             Evidence
             of
             the
             thing
             ,
             but
             according
             to
             the
             opinion
             such
             a
             person
             hath
             of
             him
             ,
             who
             tells
             him
             ,
             It
             is
             demonstrable
             .
             Nay
             ,
             supposing
             that
             person
             infallible
             in
             saying
             so
             ,
             yet
             if
             the
             other
             hath
             no
             means
             to
             be
             
               infallibly
               assured
            
             ,
             that
             he
             is
             so
             ;
             such
             a
             ones
             Assent
             is
             as
             doubtful
             ,
             as
             if
             he
             were
             not
             infallible
             :
             Therefore
             ,
             supposing
             the
             Testimony
             of
             your
             Church
             to
             be
             really
             infallible
             ,
             yet
             since
             the
             Means
             of
             believing
             it
             are
             but
             probable
             and
             prudential
             ,
             the
             Assent
             cannot
             be
             according
             to
             the
             nature
             of
             the
             Testimony
             ,
             considered
             in
             it self
             ,
             but
             according
             to
             the
             reasons
             which
             induce
             me
             to
             believe
             such
             a
             Testimony
             infallible
             .
             And
             ,
             in
             all
             such
             cases
             ,
             where
             I
             believe
             one
             thing
             for
             the
             sake
             of
             another
             ,
             my
             Assent
             to
             the
             Object
             believed
             ,
             is
             according
             to
             my
             Assent
             to
             the
             Medium
             on
             which
             I
             believe
             it
             ;
             for
             by
             the
             means
             of
             that
             ,
             the
             other
             is
             conveyed
             to
             our
             minds
             .
             As
             our
             sight
             is
             not
             according
             to
             the
             light
             in
             the
             body
             of
             the
             Sun
             ,
             but
             that
             which
             presseth
             upon
             our
             Organs
             of
             sense
             :
             So
             that
             ,
             supposing
             your
             Churches
             Testimony
             to
             be
             in
             it self
             infallible
             ,
             if
             one
             may
             be
             deceived
             in
             judging
             whether
             your
             Church
             be
             infallible
             or
             no
             ,
             one
             may
             be
             deceived
             in
             such
             things
             which
             he
             believes
             upon
             that
             supposed
             Infallibility
             .
             It
             being
             an
             impossibility
             ,
             that
             the
             Assent
             to
             the
             
               matters
               of
               Faith
            
             ,
             should
             rise
             higher
             ,
             or
             stand
             firmer
             ,
             than
             the
             Assent
             to
             the
             Testimony
             is
             ,
             upon
             which
             those
             things
             are
             believed
             .
             Now
             ,
             that
             one
             may
             be
             deceived
             according
             to
             your
             own
             principles
             ,
             in
             judging
             whether
             the
             Church
             be
             Infallible
             ,
             appears
             by
             this
             ,
             That
             you
             have
             no
             other
             means
             to
             prove
             
             the
             Infallibility
             of
             your
             Church
             ,
             but
             only
             probable
             and
             
               prudential
               Motives
            
             .
             For
             ,
             I
             desire
             to
             know
             ,
             whether
             an
             
               Infallible
               Assent
            
             to
             the
             Infallibility
             of
             your
             Church
             ,
             can
             be
             grounded
             on
             those
             
               Motives
               of
               Credibility
            
             ?
             If
             you
             affirm
             it
             ,
             then
             there
             can
             be
             no
             imaginable
             necessity
             ,
             to
             make
             the
             Testimony
             of
             your
             
               Church
               infallible
            
             ,
             in
             order
             to
             
               Divine
               Faith
            
             ;
             for
             you
             will
             not
             ,
             I
             hope
             ,
             deny
             ,
             but
             that
             there
             are
             at
             least
             equal
             
               Motives
               of
               Credibility
            
             ,
             to
             prove
             the
             
               Divine
               Authority
            
             of
             the
             Scriptures
             ,
             as
             the
             Infallibility
             of
             your
             Church
             ;
             and
             if
             so
             ,
             why
             may
             not
             an
             
               Infallible
               Assent
            
             be
             given
             to
             the
             Scriptures
             upon
             those
             
               Motives
               of
               Credibility
            
             ,
             as
             well
             as
             to
             your
             
               Churches
               Infallibility
            
             ?
             If
             you
             deny
             the
             Assent
             built
             upon
             the
             
               Motives
               of
               Credibility
            
             to
             be
             Infallible
             ;
             how
             can
             you
             make
             the
             Assent
             to
             your
             Churches
             Testimony
             to
             be
             infallible
             ,
             when
             that
             Infallibility
             is
             attempted
             to
             be
             proved
             only
             by
             the
             
               Motives
               of
               Credibility
            
             ?
             And
             therefore
             it
             necessarily
             follows
             ,
             That
             notwithstanding
             your
             bearing
             it
             so
             high
             under
             the
             pretence
             of
             Infallibility
             ,
             you
             leave
             mens
             minds
             much
             more
             wavering
             in
             their
             Assent
             than
             before
             ;
             in
             that
             ,
             as
             shall
             afterwards
             appear
             ,
             these
             very
             
               Motives
               of
               Credibility
            
             do
             not
             at
             all
             prove
             the
             Infallibility
             of
             your
             Church
             ,
             which
             undoubtedly
             prove
             the
             Truth
             and
             Certainty
             of
             
               Christian
               Religion
            
             .
             Thus
             ,
             while
             by
             this
             device
             ,
             you
             seek
             to
             avoid
             the
             Circle
             ,
             you
             destroy
             the
             Foundation
             of
             your
             Discourse
             ,
             
               That
               there
               must
               be
               an
               Infallible
               Assent
               to
               the
               truth
               of
               that
               Proposition
               ,
               That
               the
               Scriptures
               are
               the
               Word
               of
               God
            
             (
             which
             you
             call
             
               Divine
               Faith
            
             )
             which
             ,
             how
             can
             it
             be
             infallible
             ,
             when
             that
             Infallibility
             ,
             at
             the
             highest
             ,
             by
             your
             own
             confession
             ,
             is
             but
             
               evidently
               credible
            
             ,
             and
             so
             ,
             I
             suppose
             the
             Authority
             of
             the
             Scriptures
             is
             ,
             without
             your
             
               Churches
               Infallibility
            
             .
          
           
             And
             thus
             
               you
               run
               into
               the
               same
               Absurdities
               which
               you
               would
               seem
               to
               avoid
               ,
            
             which
             is
             the
             second
             thing
             ,
             to
             manifest
             the
             unreasonableness
             of
             this
             way
             ;
             
             for
             whatever
             Absurdity
             you
             charge
             us
             with
             ,
             for
             believing
             the
             
               Doctrine
               of
               Christ
            
             upon
             the
             
               Motives
               of
               Credibility
            
             ,
             unavoidably
             falls
             upon
             your selves
             for
             believing
             the
             
               Churches
               Infallibility
            
             on
             the
             same
             grounds
             :
             for
             if
             we
             leave
             the
             
               Foundation
               of
               Faith
               uncertain
            
             ,
             you
             do
             so
             too
             ;
             if
             we
             build
             a
             
               Divine
               Faith
               upon
               Motives
               of
               Credibility
               ,
            
             so
             do
             you
             ;
             if
             we
             make
             
               every
               ones
               reason
               the
               Judge
               in
               the
               choice
               of
               his
               Religion
               ,
            
             so
             must
             you
             be
             forced
             to
             do
             ,
             if
             you
             understand
             the
             consequence
             of
             your
             own
             principles
             .
          
           
             1.
             
             It
             is
             impossible
             for
             you
             to
             give
             
               a
               better
               account
               of
               Faith
               by
               the
               Infallibility
               of
               your
               Church
               ,
               than
               we
               can
               do
               without
               it
            
             ;
             for
             ,
             if
             
               Divine
               Faith
            
             cannot
             be
             built
             upon
             the
             Motives
             proving
             the
             
               Doctrine
               of
               Christ
            
             ,
             what
             sense
             or
             reason
             is
             there
             ,
             that
             it
             should
             be
             built
             on
             those
             Motives
             which
             prove
             your
             
               Churches
               Infallibility
            
             ?
             so
             that
             ,
             if
             we
             leave
             
               the
               Foundation
               of
               Faith
               uncertain
            
             ,
             you
             much
             more
             ;
             and
             that
             I
             prove
             by
             a
             Rule
             of
             much
             Authority
             with
             you
             ,
             by
             which
             you
             use
             to
             pervert
             the
             weak
             judgements
             of
             such
             ,
             who
             in
             your
             case
             do
             not
             discern
             the
             Sophistry
             of
             it
             :
             Which
             is
             ;
             when
             you
             come
             to
             deal
             with
             persons
             ,
             whom
             you
             hope
             to
             Proselyte
             ,
             you
             urge
             them
             with
             this
             great
             Principle
             ,
             That
             
               Prudence
               is
               to
               be
               our
               Guide
               in
               the
               choice
               of
               our
               Religion
               ,
               and
               that
               Prudence
               directs
               us
               to
               chuse
               the
               safest
               way
               ,
               and
               that
               it
               is
               much
               safer
               to
               make
               choice
               of
               that
               way
               ,
               which
               both
               sides
               agree
               Salvation
               is
               to
               be
               obtained
               in
               ,
               than
               of
               that
               which
               the
               other
               side
               utterly
               denies
               men
               can
               be
               saved
               in
               .
            
             How
             far
             this
             Rule
             will
             hold
             in
             the
             choice
             of
             Religion
             ,
             will
             be
             examined
             afterwads
             :
             but
             if
             we
             take
             your
             word
             ,
             that
             it
             is
             a
             sure
             Rule
             ;
             I
             know
             nothing
             will
             be
             more
             certainly
             advantagious
             to
             us
             ,
             in
             on
             present
             case
             .
             For
             both
             sides
             ,
             I
             hope
             ,
             are
             agreed
             ,
             that
             there
             are
             
               sufficient
               Motives
               of
               Credibility
            
             ,
             as
             to
             the
             belief
             of
             the
             Scriptures
             ;
             but
             we
             utterly
             deny
             that
             there
             are
             any
             such
             Motives
             as
             to
             the
             Infallibility
             of
             your
             Church
             ;
             it
             then
             
             certainly
             follows
             ,
             That
             our
             way
             is
             the
             more
             eligible
             and
             certain
             ,
             and
             that
             we
             lay
             a
             surer
             
               Foundation
               for
               Faith
            
             ,
             than
             you
             do
             upon
             your
             principles
             for
             resolving
             Faith.
             
          
           
             2.
             
             Either
             you
             must
             deny
             
               any
               such
               thing
               as
               that
               you
               call
               Divine
               Faith
            
             ;
             or
             you
             must
             assert
             ,
             that
             it
             may
             have
             no
             other
             Foundation
             than
             the
             
               Motives
               of
               Credibility
            
             ,
             which
             yet
             is
             that
             ,
             you
             would
             seem
             most
             to
             avoid
             by
             introducing
             the
             
               Infallibility
               of
               your
               Church
               ,
               that
               the
               Foundation
               of
               Faith
               may
               not
               be
               uncertain
               :
            
             whereas
             ,
             supposing
             what
             you
             desire
             ,
             you
             must
             of
             necessity
             do
             that
             you
             would
             seem
             most
             fearful
             of
             ,
             which
             is
             making
             a
             
               Divine
               Faith
               to
               rest
               upon
               prudential
               Motives
               .
            
             Which
             I
             thus
             prove
             :
             It
             is
             an
             undoubted
             Axiom
             among
             the
             great
             men
             of
             your
             side
             ,
             That
             
               whatever
               is
               a
               Foundation
               for
               a
               Divine
               Faith
               ,
               must
               itself
               be
               believed
               with
               a
               firm
               ,
               certain
               ,
               and
               infallible
               Assent
               :
            
             Now
             ,
             according
             to
             your
             principles
             ,
             the
             Infallibility
             of
             the
             Church
             ,
             is
             the
             Foundation
             for
             Divine
             Faith
             ;
             and
             therefore
             that
             must
             be
             believed
             with
             an
             
               Assent
               Infallible
            
             .
             It
             is
             apparent
             then
             ,
             an
             
               Assent
               Infallible
            
             is
             required
             ,
             which
             is
             that
             which
             in
             other
             terms
             you
             call
             
               Divine
               Faith
            
             ;
             now
             when
             you
             make
             it
             your
             business
             to
             prove
             the
             
               Churches
               Infallibility
            
             upon
             your
             
               prudential
               Motives
            
             ,
             I
             suppose
             your
             design
             is
             by
             those
             proofs
             ,
             to
             induce
             men
             to
             believe
             it
             ;
             and
             if
             men
             then
             do
             believe
             it
             upon
             those
             Motives
             ,
             do
             you
             not
             found
             an
             
               Assent
               Infallible
            
             ,
             or
             a
             
               Divine
               Faith
            
             ,
             upon
             the
             
               Motives
               of
               Credibility
            
             ?
             And
             by
             the
             same
             reason
             that
             you
             urge
             against
             us
             the
             necessity
             of
             believing
             
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               by
               Divine
               Faith
               ,
            
             because
             it
             is
             the
             ground
             why
             we
             
               believe
               the
               things
               contained
               in
               the
               Scripture
               ,
            
             we
             press
             on
             your
             side
             the
             necessity
             of
             believing
             the
             
               Infallibility
               of
               the
               Church
               by
               a
               Faith
               equally
               Divine
               ,
            
             because
             that
             is
             to
             you
             the
             only
             sufficient
             Foundation
             of
             believing
             the
             Scriptures
             ,
             or
             any
             thing
             contained
             in
             them
             .
          
           
             3.
             
             You
             make
             by
             this
             way
             of
             resolving
             Faith
             ,
             
               every
               man's
               Reason
               the
               only
               Judge
               in
               the
               choice
               of
               his
               Religion
               :
            
             which
             you
             are
             pleased
             to
             charge
             on
             us
             as
             a
             great
             Absurdity
             :
             yet
             ,
             you
             who
             have
             deserved
             so
             
               very
               ill
            
             of
             Reason
             ,
             are
             fain
             to
             call
             in
             her
             best
             assistance
             in
             a
             case
             of
             the
             greatest
             moment
             ,
             
               viz.
               On
               what
               ground
               we
               must
               believe
               the
               Scriptures
               to
               be
               the
               Word
               of
               God.
            
             You
             say
             ,
             
               Because
               the
               Church
               is
               infallible
               ,
               which
               delivers
               them
               to
               us
            
             ;
             but
             how
             should
             we
             come
             to
             know
             that
             she
             is
             infallible
             ?
             you
             tell
             us
             ,
             
               By
               the
               Motives
               of
               Credibility
            
             ;
             very
             good
             :
             But
             must
             not
             every
             ones
             reason
             judge
             whether
             these
             Motives
             be
             credible
             or
             no
             ?
             and
             whether
             they
             belong
             peculiarly
             to
             your
             Church
             ,
             so
             as
             to
             prove
             the
             Infallibility
             of
             it
             ,
             as
             it
             is
             distinct
             from
             all
             other
             societies
             of
             Christians
             in
             the
             world
             ?
             You
             tell
             us
             indeed
             ,
             That
             these
             Motives
             make
             it
             
               evidently
               credible
            
             ;
             but
             must
             we
             believe
             it
             to
             be
             so
             ,
             
               because
               you
               say
               so
            
             ?
             If
             so
             ;
             then
             the
             ground
             of
             believing
             is
             not
             the
             Credibility
             of
             the
             Motives
             ,
             but
             of
             
               your
               Testimony
            
             ,
             and
             therefore
             you
             ought
             to
             make
             it
             
               evidently
               true
            
             ,
             that
             whatever
             you
             speak
             is
             undoubtedly
             true
             ,
             which
             whosoever
             reads
             your
             Book
             ,
             will
             hardly
             be
             perswaded
             to
             .
             So
             that
             of
             necessity
             every
             
               mans
               reason
            
             must
             be
             Judge
             ,
             whether
             your
             
               Church
               be
               infallible
            
             or
             no
             ;
             and
             thus
             at
             last
             you
             give
             Reason
             the
             Vmpirage
             in
             the
             choice
             of
             Religion
             .
             And
             what
             is
             there
             more
             than
             this
             that
             we
             contend
             for
             ?
             If
             there
             be
             then
             any
             danger
             of
             Scepticism
             ,
             a
             
               private
               spirit
            
             ,
             or
             what
             other
             inconveniencies
             you
             object
             against
             our
             way
             of
             judging
             the
             truth
             of
             Religion
             by
             
               the
               Vse
               of
               Reason
            
             ,
             it
             will
             fall
             much
             more
             heavily
             upon
             your selves
             ,
             in
             this
             way
             of
             believing
             the
             
               Infallibility
               of
               the
               Church
            
             on
             the
             
               Motives
               of
               Credibility
            
             .
             Therefore
             I
             assure
             you
             ,
             it
             were
             much
             more
             consonant
             to
             the
             principles
             of
             your
             party
             ,
             to
             tell
             men
             ,
             
               The
               Infallibility
               of
               your
               Church
               ought
               to
               be
               taken
               for
               granted
               ,
               and
               that
               men
               are
               damned
               for
               not
               believing
               it
               ,
               though
               no
               
               reason
               be
               given
               for
               it
               ,
               but
               only
               because
               you
               say
               it
            
             (
             which
             is
             as
             much
             as
             to
             say
             ,
             the
             reason
             of
             the
             Point
             is
             ,
             It
             must
             needs
             be
             so
             )
             then
             thus
             to
             expose
             it
             to
             the
             scorn
             and
             contempt
             of
             the
             world
             ,
             by
             offering
             to
             prove
             it
             by
             your
             
               Motives
               of
               Credibility
            
             .
             For
             unawares
             you
             thereby
             give
             away
             the
             main
             of
             your
             Cause
             ;
             for
             by
             the
             very
             offer
             of
             proving
             it
             ,
             you
             make
             him
             whom
             you
             offer
             to
             prove
             it
             to
             ,
             judge
             whether
             these
             
               proofs
               be
               sufficient
               or
               no
            
             ?
             and
             if
             he
             be
             capable
             to
             judge
             of
             his
             Guide
             ,
             certainly
             he
             may
             be
             of
             his
             Way
             too
             ,
             considering
             that
             he
             hath
             ,
             according
             to
             us
             ,
             an
             
               Infallible
               Rule
            
             to
             judge
             of
             his
             Way
             ;
             whereas
             ,
             according
             to
             you
             ,
             he
             hath
             but
             
               Prudential
               Motives
            
             in
             the
             choice
             of
             his
             Guide
             .
             Thus
             ,
             by
             this
             Opinion
             of
             yours
             ,
             you
             have
             gained
             thus
             much
             ,
             That
             there
             is
             nothing
             so
             absurd
             ,
             which
             you
             charge
             upon
             us
             ,
             but
             it
             falls
             unavoidably
             upon
             your
             own
             head
             .
          
           
             
               By
               this
               way
               of
               resolving
               Faith
               ,
               you
               undermine
               it
            
             ;
             
             and
             leave
             a
             sure
             Foundation
             for
             nothing
             but
             Scepticism
             ;
             which
             is
             the
             last
             thing
             to
             shew
             the
             great
             unreasonableness
             of
             this
             way
             of
             yours
             ,
             that
             when
             you
             are
             making
             us
             believe
             you
             are
             taking
             the
             greatest
             care
             to
             make
             our
             
               Religion
               sure
            
             ,
             you
             cancel
             our
             best
             evidences
             ,
             and
             produce
             nothing
             but
             
               crackt
               and
               broken
               titles
            
             ,
             which
             will
             not
             stand
             any
             fair
             tryal
             at
             the
             bar
             of
             Reason
             .
             And
             that
             you
             make
             the
             Foundations
             of
             Religion
             uncertain
             ,
             I
             offer
             to
             prove
             
               by
               the
               reason
               of
               the
               thing
            
             ;
             for
             ,
             if
             you
             require
             that
             as
             necessary
             for
             Faith
             ,
             which
             was
             never
             believed
             to
             be
             so
             ,
             when
             the
             Doctrine
             of
             Faith
             was
             revealed
             ;
             if
             upon
             the
             pretence
             of
             Infallibility
             you
             assert
             such
             things
             ,
             which
             destroy
             all
             the
             rational
             evidence
             of
             
               Christian
               Religion
            
             ,
             and
             if
             at
             last
             you
             are
             far
             from
             giving
             the
             least
             satisfactory
             account
             concerning
             this
             
               Infallibility
               of
               your
               Church
            
             ;
             then
             certainly
             we
             may
             justly
             charge
             you
             with
             
               unsetling
               the
               Foundations
               of
               Religion
            
             ,
             instead
             of
             giving
             us
             a
             
               certain
               resolution
               of
               Faith.
            
             
          
           
             1.
             
             
               You
               make
               that
               necessary
               to
               Faith
               ,
               which
               was
               not
               looked
               on
               as
               such
               ,
               when
               the
               Doctrine
               of
               the
               Gospel
               was
               revealed
            
             ;
             and
             what
             other
             design
             can
             such
             a
             pretence
             seem
             to
             have
             ,
             than
             to
             expose
             to
             contempt
             that
             Religion
             which
             was
             not
             received
             by
             a
             
               true
               Divine
               Faith
            
             ,
             because
             it
             wanted
             that
             ,
             which
             is
             now
             thought
             to
             be
             the
             only
             
               sure
               Foundation
               of
               Faith
            
             ,
             viz.
             
               the
               Infallibility
               of
               the
               Church
               of
            
             Rome
             ?
             What
             then
             will
             become
             of
             the
             Faith
             of
             all
             those
             who
             received
             
               Divine
               Revelations
            
             ,
             without
             the
             
               infallible
               Testimony
               of
               any
               Church
               at
               all
               ?
            
             With
             what
             Faith
             did
             the
             Disciples
             of
             Christ
             at
             the
             time
             of
             his
             suffering
             ,
             believe
             the
             
               Divine
               Authority
               of
               the
               Old
               Testament
               ?
            
             was
             it
             a
             
               true
               Divine
               Faith
            
             or
             not
             ?
             If
             it
             was
             ,
             whereon
             was
             it
             built
             ?
             not
             certainly
             on
             the
             
               Infallible
               Testimony
               of
               the
               Jewish
               Church
               ,
            
             which
             at
             that
             time
             consented
             to
             the
             
               death
               of
               the
               Messias
            
             ,
             condemning
             him
             as
             a
             malefactor
             and
             deceiver
             :
             Or
             did
             they
             believe
             it
             because
             of
             that
             great
             
               Rational
               Evidence
            
             they
             had
             to
             convince
             them
             ,
             that
             those
             Prophecies
             came
             from
             God
             ?
             If
             so
             ,
             why
             may
             not
             we
             believe
             the
             Divinity
             of
             all
             the
             Scriptures
             on
             the
             same
             grounds
             ,
             and
             with
             a
             
               Divine
               Faith
            
             too
             ?
             With
             what
             Faith
             did
             those
             believe
             in
             the
             Messias
             ,
             who
             were
             not
             personally
             present
             at
             the
             Miracles
             which
             our
             Saviour
             wrought
             ,
             but
             had
             them
             conveyed
             to
             them
             by
             such
             reports
             as
             the
             
               woman
               of
               Samaria
            
             was
             to
             the
             Samaritans
             ?
             Or
             were
             all
             such
             persons
             excused
             from
             believing
             ,
             meerly
             because
             they
             were
             not
             Spectators
             ?
             But
             by
             the
             same
             reason
             all
             those
             would
             be
             excused
             ,
             who
             never
             saw
             our
             Saviour's
             miracles
             ,
             or
             heard
             his
             Doctrine
             ,
             or
             his
             Apostles
             :
             But
             if
             such
             persons
             then
             were
             bound
             to
             believe
             ,
             I
             ask
             ,
             On
             what
             Testimony
             was
             their
             Faith
             founded
             ?
             Was
             the
             
               woman
               of
               Samaria
               infallible
            
             ,
             in
             reporting
             the
             discourse
             between
             Christ
             and
             her
             ?
             Were
             all
             the
             persons
             infallible
             ,
             who
             gave
             an
             account
             to
             others
             of
             what
             Christ
             did
             ?
             yet
             ,
             I
             suppose
             ,
             had
             it
             been
             your
             own
             case
             ,
             you
             would
             have
             
             thought
             your self
             bound
             to
             have
             believed
             Christ
             to
             have
             been
             the
             Messias
             ,
             if
             you
             had
             lived
             at
             that
             time
             ,
             and
             a
             certain
             account
             had
             been
             given
             you
             of
             our
             
               Saviour's
               Doctrine
            
             and
             Miracles
             by
             men
             faithful
             and
             honest
             ,
             though
             you
             had
             no
             reason
             to
             have
             believed
             them
             infallible
             :
             I
             pray
             ,
             Sir
             ,
             answer
             me
             ,
             would
             you
             have
             thought
             your self
             bound
             to
             have
             believed
             ,
             or
             no
             ?
             If
             you
             affirm
             it
             (
             as
             I
             will
             suppose
             you
             so
             much
             a
             Christian
             as
             to
             say
             so
             )
             I
             pray
             then
             tell
             me
             ,
             Whether
             persons
             in
             those
             circumstances
             might
             not
             have
             a
             
               true
               and
               Divine
               Faith
            
             ,
             where
             there
             was
             no
             
               infallible
               Testimony
            
             ,
             but
             only
             
               Rational
               Evidence
            
             to
             build
             it self
             upon
             ?
             And
             if
             those
             persons
             might
             have
             a
             
               Divine
               Faith
            
             upon
             such
             evidence
             as
             that
             was
             ,
             may
             not
             we
             much
             more
             ,
             who
             have
             evidence
             of
             the
             
               same
               nature
            
             indeed
             ,
             but
             much
             more
             
               extensive
               ,
               universal
            
             ,
             and
             convincing
             than
             that
             was
             ?
             And
             how
             then
             can
             you
             still
             assert
             an
             
               infallible
               Testimony
            
             of
             the
             conveyers
             of
             
               Divine
               Revelation
            
             ,
             to
             be
             necessary
             to
             a
             
               Divine
               Faith
            
             ?
             Nay
             further
             yet
             ,
             How
             very
             few
             were
             there
             in
             comparison
             ,
             in
             the
             first
             Ages
             of
             the
             
               Christian
               Church
            
             ,
             who
             received
             the
             Doctrine
             of
             the
             Gospel
             from
             the
             mouths
             of
             persons
             infallible
             ?
             And
             of
             those
             who
             did
             so
             ,
             what
             certain
             evidence
             have
             men
             ,
             That
             all
             those
             persons
             did
             receive
             the
             Doctrine
             upon
             the
             account
             of
             the
             Infallibility
             of
             the
             propounders
             ,
             and
             not
             rather
             upon
             the
             
               Rational
               Evidence
            
             of
             the
             
               Truth
               of
               the
               Doctrine
            
             delivered
             ;
             and
             whether
             the
             belief
             of
             their
             Infallibility
             was
             absolutely
             necessary
             to
             Faith
             ,
             when
             the
             report
             of
             the
             Evidences
             of
             the
             Truth
             of
             the
             Doctrine
             might
             raise
             in
             them
             an
             obligation
             to
             believe
             ,
             supposing
             them
             not
             infallible
             in
             that
             delivery
             of
             it
             ;
             but
             that
             they
             looked
             on
             them
             as
             honest
             men
             ,
             who
             faithfully
             related
             ,
             
               What
               they
               had
               seen
               and
               heard
               .
            
             And
             this
             seems
             the
             more
             probable
             ,
             in
             that
             the
             Apostles
             themselves
             ,
             in
             their
             undoubtedly
             divine
             writings
             ,
             do
             so
             often
             appeal
             to
             their
             own
             sufficiency
             and
             integrity
             ,
             
             without
             pleading
             so
             much
             their
             Infallibility
             .
             S.
             John
             saith
             ,
             
               That
               which
               we
               have
               seen
               and
               heard
               ,
               and
               handled
               ,
               declare
               we
               unto
               you
               .
            
             S.
             Peter
             appeals
             to
             his
             being
             
               an
               Eye-witness
            
             ,
             
             to
             make
             it
             appear
             he
             delivered
             
               no
               cunningly
               devised
               fables
            
             .
             
             S.
             Luke
             makes
             this
             a
             ground
             ,
             
               That
               the
               things
               were
               surely
               believed
               ,
               because
               delivered
               from
               them
               who
               were
               Eye-witnesses
               and
               Ministers
               of
               the
               Word
               .
            
             If
             they
             insisted
             so
             much
             upon
             this
             
               Rational
               Evidence
            
             ,
             and
             so
             sparingly
             on
             their
             own
             Infallibility
             ;
             certainly
             they
             thought
             the
             one
             afforded
             not
             a
             good
             foundation
             for
             Faith
             ,
             though
             the
             other
             ,
             after
             believing
             it
             ,
             might
             highly
             advance
             it
             .
             And
             therefore
             I
             suggest
             not
             these
             things
             ,
             in
             the
             least
             ,
             to
             question
             the
             Infallibility
             of
             the
             Apostles
             ,
             but
             to
             let
             us
             see
             ,
             that
             even
             at
             that
             time
             ,
             when
             there
             was
             a
             
               certainly
               infallible
               Testimony
            
             ,
             yet
             that
             is
             not
             urged
             as
             the
             only
             Foundation
             for
             Faith
             ,
             but
             
               Rational
               Evidence
            
             produced
             even
             by
             those
             persons
             who
             were
             thus
             infallible
             .
             If
             we
             descend
             lower
             in
             the
             
               Christian
               Church
            
             ,
             or
             walk
             abroad
             to
             view
             the
             several
             Plantations
             of
             the
             Churches
             at
             that
             time
             ,
             Where
             do
             we
             read
             or
             meet
             with
             the
             least
             intimation
             of
             an
             
               infallible
               Testimony
            
             of
             the
             
               Catholick
               Church
            
             ,
             so
             call'd
             from
             its
             Communion
             with
             that
             of
             Rome
             ?
             What
             infallible
             Testimony
             of
             that
             Church
             had
             the
             poor
             Brittains
             to
             believe
             on
             ?
             or
             those
             Barbarians
             mentioned
             in
             Irenaeus
             ,
             who
             yet
             believed
             without
             a
             
               written
               word
            
             ?
             What
             mention
             do
             we
             meet
             with
             ,
             in
             all
             the
             ancient
             Apologeticks
             of
             Christians
             ,
             wherein
             they
             give
             so
             large
             an
             account
             of
             the
             grounds
             of
             
               Christian
               Faith
            
             ,
             of
             the
             modern
             method
             for
             
               resolving
               Faith
            
             ?
             Nay
             ,
             what
             one
             ancient
             Father
             or
             Council
             give
             the
             least
             countenance
             to
             this
             pretended
             Infallibility
             ,
             much
             less
             make
             it
             the
             only
             sure
             
               Foundation
               of
               Faith
            
             ,
             as
             you
             do
             ?
             Nay
             ,
             how
             very
             few
             are
             there
             among
             your selves
             who
             believe
             it
             ,
             and
             yet
             think
             themselves
             never
             the
             worse
             Christians
             for
             it
             ?
             If
             then
             your
             Doctrine
             be
             true
             ,
             what
             becomes
             
             of
             the
             Faith
             of
             all
             these
             persons
             mentioned
             ?
             Upon
             your
             principles
             their
             Faith
             ,
             could
             not
             be
             a
             
               true
               and
               Divine
               Faith
            
             ;
             that
             is
             ,
             
               Let
               them
               all
               think
               they
               believed
               the
               Doctrine
               of
               Christ
               never
               so
               heartily
               ,
               and
               obeyed
               it
               never
               so
               conscientiously
               ;
               yet
               because
               they
               did
               not
               believe
               it
               on
               the
               Infallibility
               of
               your
               Church
               ,
               their
               Faith
               was
               but
               a
               kind
               of
               guilded
               and
               splendid
               Infidelity
               ,
               and
               none
               of
               them
               Christians
               ,
               because
               not
               Jesuits
               .
            
             And
             doth
             not
             this
             principle
             then
             fairly
             advance
             Christianity
             in
             the
             world
             ,
             when
             the
             belief
             of
             it
             comes
             to
             be
             setled
             on
             Foundations
             never
             heard
             of
             in
             the
             best
             and
             purest
             times
             of
             it
             ;
             nay
             ,
             such
             Foundations
             ,
             as
             for
             want
             of
             their
             believing
             them
             ,
             their
             
               Faith
               must
               be
               all
               in
               vain
               ,
               and
               Christ
               dyed
               in
               vain
               for
               them
               ?
            
          
           
             2.
             
             You
             assert
             such
             things
             upon
             the
             pretence
             of
             Infallibility
             ,
             
               which
               destroy
               all
               the
               rational
               evidence
               of
               Christian
               Religion
               :
            
             
             And
             what
             greater
             disservice
             could
             you
             possibly
             do
             to
             it
             ,
             than
             by
             taking
             away
             all
             the
             proper
             grounds
             of
             certainty
             of
             it
             ?
             And
             ,
             instead
             of
             building
             it
             
               super
               hanc
               Petram
            
             ,
             upon
             the
             
               Rock
               of
               Infallibility
            
             ,
             you
             do
             it
             only
             upon
             a
             Quick-sand
             ,
             which
             swallows
             up
             the
             Edifice
             ,
             and
             sucks
             in
             the
             Foundations
             of
             it
             .
             You
             would
             have
             men
             to
             believe
             the
             Infallibility
             of
             your
             Church
             ,
             that
             their
             Faith
             might
             stand
             upon
             sure
             grounds
             ;
             and
             yet
             ,
             if
             men
             believe
             this
             
               Infallibility
               of
               your
               Church
            
             ,
             you
             require
             such
             things
             to
             be
             believed
             upon
             it
             ,
             which
             destroy
             all
             kind
             of
             
               certainty
               in
               Religion
            
             .
             And
             that
             I
             prove
             by
             some
             of
             those
             principles
             which
             are
             received
             among
             you
             upon
             the
             account
             of
             the
             
               Churches
               Infallibility
            
             .
          
           
             1.
             
             
               That
               the
               judgement
               of
               Sense
               is
               not
               to
               be
               relyed
               on
               ,
               in
               matters
               of
               Faith
               :
            
             This
             is
             the
             great
             Principle
             upon
             which
             the
             Doctrine
             of
             Transubstantiation
             stands
             in
             your
             Church
             ;
             and
             this
             is
             all
             ,
             the
             most
             considerative
             men
             among
             you
             have
             to
             say
             ,
             when
             all
             those
             Contradictions
             are
             offered
             to
             them
             ,
             which
             that
             Doctrine
             is
             so
             big
             of
             ,
             both
             to
             the
             judgement
             of
             sense
             and
             reason
             ,
             
               viz.
               That
               though
               it
               seem
               so
               contradictory
               ;
               yet
               because
               the
               Church
               ,
               which
               is
               infallible
               ,
               delivers
               it
               ,
               they
               are
               bound
               not
               to
               question
               it
               .
            
             If
             this
             Principle
             then
             be
             true
             ,
             That
             the
             judgement
             of
             sense
             is
             not
             to
             be
             relyed
             on
             ,
             in
             matters
             which
             sense
             is
             capable
             of
             judging
             of
             ;
             it
             will
             be
             impossible
             for
             any
             one
             to
             give
             any
             satisfactory
             account
             of
             the
             grand
             
               Foundations
               of
               Christian
               Faith.
            
             For
             if
             we
             carefully
             examine
             the
             
               grounds
               of
               Certainty
               in
               Christian
               Religion
               ,
            
             we
             find
             the
             great
             appeal
             made
             to
             the
             judgement
             of
             
               Sense
               ,
               (
               That
               which
               we
               have
               seen
               ,
               and
               heard
               ,
               and
               handled
               .
               )
            
             If
             then
             the
             judgement
             of
             Sense
             must
             not
             be
             taken
             in
             a
             
               proper
               object
            
             ,
             at
             
               due
               distance
            
             ,
             and
             in
             such
             a
             thing
             wherein
             
               all
               mens
               Senses
            
             are
             equally
             Judges
             ;
             I
             pray
             ,
             tell
             me
             what
             assurance
             the
             Apostles
             could
             have
             ,
             or
             any
             from
             them
             ,
             of
             any
             miracles
             which
             Christ
             wrought
             ,
             of
             any
             Doctrine
             which
             he
             preached
             ;
             especially
             because
             in
             his
             miracles
             there
             was
             something
             above
             nature
             ,
             in
             which
             case
             men
             are
             more
             apt
             to
             suspect
             Impostures
             ,
             than
             in
             things
             which
             are
             the
             continual
             
               Objects
               of
               Sense
            
             ,
             as
             in
             the
             case
             of
             Transubstantiation
             ?
             Wherein
             ,
             if
             men
             are
             not
             bound
             to
             rely
             on
             the
             judgement
             of
             Sense
             ,
             you
             must
             say
             ,
             that
             
               our
               Faculties
               are
               so
               made
            
             ,
             that
             they
             may
             be
             imposed
             upon
             ,
             in
             the
             proper
             Objects
             of
             them
             ;
             and
             if
             so
             ,
             farewell
             all
             Certainty
             ,
             not
             only
             in
             Religion
             ,
             but
             in
             all
             things
             else
             in
             the
             world
             .
             For
             what
             assurance
             can
             I
             have
             of
             the
             knowledge
             of
             any
             thing
             ,
             if
             I
             find
             that
             my
             Faculties
             not
             only
             may
             be
             ,
             but
             I
             am
             bound
             to
             believe
             that
             they
             
               actually
               are
            
             ,
             deceived
             in
             a
             thing
             that
             is
             as
             proper
             an
             
               Object
               of
               sense
            
             ,
             as
             any
             in
             the
             world
             .
             And
             if
             a
             thing
             ,
             which
             the
             judgement
             of
             all
             mankind
             (
             those
             excepted
             who
             have
             given
             away
             their
             sense
             and
             reason
             in
             this
             present
             case
             )
             doth
             unanimously
             concurr
             in
             ,
             may
             be
             false
             ;
             What
             evidence
             can
             we
             have
             ,
             when
             any
             thing
             is
             true
             ?
             For
             ,
             if
             a
             thing
             so
             plain
             and
             evident
             to
             
             our
             Senses
             may
             be
             
               false
               ,
               viz.
            
             That
             
               what
               I
               and
               all
               other
               men
               see
               ,
               is
               bread
               ,
            
             what
             ground
             of
             certainty
             can
             we
             have
             ,
             but
             that
             which
             my
             Senses
             ,
             and
             all
             other
             mens
             judge
             to
             be
             false
             ,
             may
             be
             true
             ?
             For
             by
             this
             means
             you
             take
             away
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             both
             of
             Sense
             and
             Reason
             in
             things
             ,
             and
             consequently
             ,
             
               all
               things
               are
               equally
               true
               and
               false
               to
               us
            
             ;
             and
             thence
             it
             follows
             ,
             That
             Truth
             and
             Falshood
             are
             but
             Fancies
             ,
             that
             our
             Faculties
             have
             no
             means
             to
             difference
             the
             one
             from
             the
             other
             ,
             that
             in
             things
             we
             all
             agree
             in
             ,
             as
             proper
             objects
             of
             Sense
             ,
             we
             not
             only
             may
             be
             ,
             but
             are
             deceived
             ;
             and
             then
             farewell
             
               Sense
               ,
               Reason
               and
               Religion
               together
               .
            
             For
             ,
             I
             pray
             ,
             Tell
             me
             what
             Assurance
             could
             the
             Apostles
             have
             of
             the
             
               Resurrection
               of
               Christ's
               Individual
               Body
            
             from
             the
             grave
             ,
             but
             the
             
               Judgement
               of
               Sense
            
             ?
             What
             waies
             did
             he
             use
             to
             convince
             them
             ,
             that
             he
             was
             not
             a
             Spectre
             or
             Apparition
             ,
             but
             by
             an
             appeal
             to
             their
             Senses
             ?
             by
             what
             means
             did
             he
             reclaim
             Thomas
             from
             his
             Infidelity
             ,
             but
             by
             bidding
             him
             make
             use
             of
             his
             Senses
             ?
             If
             Thomas
             had
             believed
             Transubstantiation
             ,
             he
             would
             easily
             have
             answered
             our
             Saviours
             Argument
             ,
             and
             told
             him
             ,
             If
             there
             were
             not
             a
             productive
             ,
             yet
             there
             might
             be
             an
             
               Adductive
               Transmutation
            
             of
             some
             other
             person
             into
             him
             :
             And
             the
             Disciples
             might
             all
             have
             said
             ,
             It
             was
             true
             ,
             there
             were
             
               the
               accidents
               of
               Christ's
               Body
            
             ,
             the
             
               external
               shape
               and
               figure
            
             of
             it
             ;
             but
             ,
             for
             all
             they
             could
             discern
             ,
             there
             might
             be
             some
             
               Invisible
               Spirit
            
             under
             those
             
               external
               accidents
               of
               shape
            
             :
             and
             therefore
             they
             must
             desire
             to
             be
             excused
             from
             believing
             it
             
               to
               be
               his
               Body
            
             ;
             for
             ,
             
               Hoc
               est
               corpus
               meum
            
             ,
             had
             told
             them
             already
             ,
             
               That
               the
               external
               accidents
               might
               remain
               ,
               where
               the
               substance
               was
               changed
               .
            
             Now
             therefore
             ,
             when
             the
             Assurance
             of
             
               Christian
               Religion
            
             came
             from
             the
             judgement
             of
             the
             Senses
             of
             those
             who
             were
             Eye-witnesses
             of
             the
             Miracles
             and
             the
             
               Resurrection
               of
               Christ
            
             ;
             if
             the
             Senses
             of
             men
             may
             be
             so
             grosly
             deceived
             in
             the
             proper
             Objects
             of
             them
             in
             the
             case
             of
             Transubstantiation
             ,
             what
             assurance
             could
             they
             themselves
             have
             ,
             who
             were
             Eye-witnesses
             of
             them
             ?
             and
             how
             much
             less
             assurance
             can
             we
             have
             ,
             who
             have
             all
             our
             Evidence
             from
             the
             certainty
             of
             their
             report
             ?
             So
             that
             it
             appears
             upon
             the
             whole
             ,
             that
             ,
             take
             away
             the
             certainty
             of
             the
             
               judgement
               of
               Sense
            
             ,
             you
             destroy
             all
             
               Certainty
               in
               Religion
            
             ;
             for
             ,
             Tradition
             only
             conveys
             to
             us
             now
             ,
             what
             was
             originally
             grounded
             upon
             the
             
               judgement
               of
               Sense
            
             ,
             and
             delivers
             to
             us
             in
             an
             undoubted
             manner
             ,
             that
             which
             the
             
               Apostles
               saw
               and
               heard
            
             .
             And
             do
             not
             you
             then
             give
             a
             very
             good
             account
             of
             Religion
             by
             the
             Infallibility
             of
             your
             Church
             ;
             when
             ,
             if
             I
             believe
             your
             Church
             to
             be
             infallible
             ,
             I
             must
             by
             vertue
             of
             that
             Infallibility
             ,
             believe
             something
             to
             be
             true
             ,
             which
             if
             it
             be
             true
             ,
             there
             can
             be
             no
             certainty
             at
             all
             of
             the
             Truth
             of
             
               Christian
               Religion
            
             .
          
           
             
             2.
             
             Another
             principle
             is
             ,
             
               That
               we
               can
               have
               no
               certainty
               of
               any
               of
               the
               grounds
               of
               Faith
               ,
               but
               from
               the
               Infallibility
               of
               your
               present
               Church
               .
            
             Whereby
             you
             do
             these
             two
             things
             .
             1.
             
             Destroy
             the
             obligation
             to
             Faith
             which
             ariseth
             from
             the
             
               rational
               evidence
               of
               Christian
               Religion
            
             .
             2.
             
             Put
             the
             whole
             stress
             of
             the
             
               truth
               of
               Christianity
            
             upon
             the
             proofs
             of
             your
             
               Churches
               Infallibility
            
             ;
             by
             which
             things
             any
             one
             may
             easily
             see
             what
             tendency
             your
             doctrine
             of
             
               resolving
               Faith
            
             hath
             ,
             and
             how
             much
             it
             designs
             the
             overthrow
             of
             Christianity
             .
             1.
             
             You
             destroy
             the
             
               obligation
               to
               Faith
               from
               the
               rational
               evidence
               of
               Christian
               Religion
               ,
            
             by
             telling
             men
             ,
             as
             you
             do
             expresly
             in
             the
             very
             Title
             of
             your
             
               next
               Chapter
               ,
               That
               there
               can
               be
               no
               unquestionable
               assurance
               of
               Apostolical
               Tradition
               ,
               but
               for
               the
               infallible
               authority
               of
               the
               present
               Church
               .
            
             If
             so
             ,
             then
             men
             cannot
             have
             any
             unquestionable
             assurance
             that
             there
             was
             such
             a
             Person
             as
             Christ
             in
             the
             world
             ,
             that
             he
             wrought
             such
             great
             miracles
             for
             confirmation
             of
             his
             Doctrine
             ,
             that
             he
             
               dyed
               and
               rose
               again
            
             ;
             it
             
             seems
             we
             can
             have
             no
             assurance
             of
             these
             things
             if
             the
             
               present
               Church
            
             be
             not
             Infallible
             .
             And
             if
             we
             can
             have
             no
             assurance
             of
             them
             ,
             what
             obligation
             can
             lye
             upon
             us
             to
             believe
             them
             ?
             for
             ,
             assurance
             of
             the
             matters
             of
             fact
             which
             are
             the
             foundations
             of
             Faith
             ,
             is
             necessary
             in
             order
             to
             the
             obligation
             to
             believe
             ;
             I
             mean
             such
             an
             assurance
             as
             matters
             of
             fact
             are
             capable
             of
             ;
             for
             no
             higher
             can
             be
             required
             then
             the
             nature
             of
             things
             will
             bear
             .
             And
             what
             a
             strange
             assertion
             then
             is
             this
             ,
             that
             
               matters
               of
               fact
            
             cannot
             be
             conveyed
             to
             us
             in
             an
             unquestionable
             manner
             ,
             unless
             the
             present
             Church
             stamp
             her
             Infallibility
             upon
             them
             ?
             Cannot
             we
             have
             an
             unquestionable
             assurance
             that
             there
             were
             such
             persons
             as
             Caesar
             and
             Pompey
             ,
             and
             that
             they
             did
             such
             and
             such
             things
             ,
             without
             some
             infallible
             testimony
             ?
             if
             we
             may
             in
             such
             things
             ,
             why
             not
             in
             other
             
               matters
               of
               fact
            
             which
             infinitely
             more
             concern
             the
             world
             to
             know
             then
             whatever
             Caesar
             or
             Pompey
             did
             ?
             But
             this
             will
             be
             more
             at
             large
             examined
             afterwards
             ;
             I
             only
             now
             take
             notice
             of
             the
             consequence
             of
             this
             principle
             ,
             and
             how
             fairly
             it
             destroyes
             all
             
               rational
               evidence
            
             of
             the
             truth
             of
             our
             Religion
             ;
             which
             whosoever
             takes
             away
             will
             be
             by
             force
             of
             reason
             ,
             a
             Sceptick
             in
             the
             first
             place
             ,
             and
             an
             Infidel
             in
             the
             second
             .
             Neither
             is
             the
             danger
             meerly
             in
             destroying
             the
             rational
             evidence
             of
             Religion
             ;
             but
             ,
             2.
             
             In
             putting
             the
             whole
             weight
             of
             Religion
             upon
             the
             proofs
             of
             the
             
               present
               Churches
            
             infallibility
             ,
             which
             whosoever
             considers
             how
             silly
             and
             weak
             they
             are
             ,
             cannot
             sufficiently
             wonder
             at
             the
             design
             of
             those
             men
             ,
             who
             put
             the
             
               most
               excellent
               Religion
            
             in
             the
             world
             ,
             and
             which
             is
             built
             upon
             the
             highest
             and
             truest
             reason
             to
             such
             a
             strange
             kind
             of
             
               Ordeal
               tryal
            
             ,
             that
             if
             she
             pass
             not
             through
             this
             St.
             
               Winifreds
               needle
            
             ,
             her
             innocency
             must
             be
             suspected
             ,
             and
             her
             truth
             condemned
             .
             So
             that
             whosoever
             questions
             the
             truth
             of
             this
             kind
             of
             Purgation
             ,
             will
             have
             a
             greater
             suspition
             of
             a
             juggle
             and
             imposture
             if
             she
             be
             acquitted
             ,
             then
             if
             she
             had
             never
             submitted
             to
             such
             a
             tryal
             .
             And
             when
             we
             come
             to
             examine
             the
             proofs
             brought
             for
             this
             Infallibility
             ,
             it
             will
             then
             further
             appear
             ,
             what
             uncertainty
             in
             Religion
             men
             are
             betrayed
             to
             ,
             under
             this
             confident
             pretext
             of
             Infallibility
             .
             Thus
             we
             see
             what
             Scepticism
             in
             Religion
             the
             principles
             owned
             upon
             the
             account
             of
             Infallibility
             ,
             do
             bring
             men
             to
             .
          
           
             3.
             
             When
             you
             have
             brought
             men
             to
             this
             ,
             that
             the
             only
             sure
             ground
             of
             Faith
             is
             the
             
               Infallibility
               of
               your
               Church
            
             ,
             
             you
             are
             not
             able
             to
             give
             them
             any
             satisfactory
             account
             at
             all
             concerning
             it
             ;
             but
             plunge
             them
             into
             greater
             uncertainties
             then
             ever
             they
             were
             in
             before
             .
             For
             you
             can
             neither
             satisfie
             them
             what
             that
             Church
             is
             which
             you
             suppose
             Infallible
             ,
             what
             in
             that
             Church
             is
             the
             proper
             subject
             of
             this
             Infallibility
             ,
             what
             kind
             of
             Infallibility
             this
             is
             ,
             nor
             how
             we
             should
             know
             when
             the
             Church
             doth
             decide
             Infallibly
             and
             when
             not
             ;
             and
             yet
             every
             one
             of
             these
             questions
             is
             no
             less
             then
             absolutely
             necessary
             to
             be
             resolved
             ,
             in
             order
             to
             the
             satisfaction
             of
             mens
             minds
             ,
             as
             to
             the
             
               foundation
               of
               their
               Faith.
            
             
          
           
             1.
             
             You
             cannot
             satisfie
             men
             
               What
               that
               Church
               is
               which
               you
               suppose
               to
               be
               Infallible
               .
            
             Certainly
             ,
             if
             you
             had
             a
             design
             to
             give
             men
             a
             certain
             foundation
             for
             their
             Faith
             ,
             you
             would
             not
             be
             so
             shy
             of
             discovering
             what
             it
             is
             you
             understand
             by
             that
             Church
             which
             you
             would
             have
             Infallible
             ;
             if
             you
             had
             meant
             honestly
             ,
             the
             first
             thing
             you
             should
             have
             done
             was
             to
             have
             prevented
             all
             mistakes
             concerning
             the
             meaning
             of
             the
             Church
             ,
             when
             you
             know
             what
             various
             significations
             it
             hath
             ,
             not
             only
             in
             Scripture
             ,
             but
             among
             your
             selves
             .
             Whether
             you
             mean
             the
             
               Church
               essential
               ,
               representative
            
             ,
             or
             vertual
             ,
             for
             every
             one
             of
             these
             upon
             occasion
             you
             make
             use
             of
             :
             and
             it
             was
             never
             more
             necessary
             to
             have
             explained
             them
             then
             in
             this
             place
             ,
             and
             yet
             you
             
             with
             wonderful
             care
             and
             industry
             avoid
             any
             intimation
             of
             what
             you
             mean
             by
             that
             Church
             which
             you
             would
             prove
             Infallible
             .
             When
             you
             plead
             so
             earnestly
             for
             the
             
               Churches
               Infallibility
            
             ,
             I
             pray
             tell
             us
             what
             you
             mean
             by
             the
             Church
             ;
             do
             you
             intend
             the
             truly
             Catholick
             and
             
               Vniversal
               Church
            
             which
             comprehends
             in
             it
             all
             such
             as
             own
             and
             profess
             the
             
               Doctrine
               of
               Christ
            
             ,
             in
             which
             sense
             it
             was
             well
             said
             by
             
               Abulensis
               ,
               Ecclesia
               universalis
               nunquam
               errat
               ,
               quia
               nunquam
               tota
               errat
               ,
            
             
             
               The
               universal
               Church
               never
               erres
               ,
               because
               the
               whole
               Church
               is
               never
               deceived
               .
            
             Or
             ,
             do
             you
             mean
             by
             your
             
               Catholick
               Church
            
             some
             particular
             part
             of
             it
             ,
             to
             which
             you
             apply
             the
             name
             of
             Catholick
             not
             for
             Vniversality
             of
             extent
             ,
             but
             
               soundness
               of
               Doctrine
            
             ?
             then
             it
             will
             be
             necessary
             yet
             further
             ,
             to
             shew
             what
             part
             of
             the
             Church
             that
             is
             ,
             by
             what
             right
             and
             title
             that
             hath
             engrossed
             the
             name
             of
             Catholick
             ,
             so
             as
             to
             exclude
             other
             Societies
             of
             Christians
             from
             it
             ;
             and
             whether
             you
             must
             not
             first
             prove
             the
             absolute
             integrity
             and
             soundness
             of
             her
             Doctrine
             ,
             before
             you
             can
             attribute
             this
             title
             to
             it
             .
             For
             otherwise
             you
             will
             find
             that
             marvellously
             true
             ,
             which
             the
             same
             Tostatus
             saith
             ,
             
               Ecclesia
               Latinorum
               non
               est
               Ecclesia
               Vniversalis
               sed
               quaedam
               pars
               ejus
               :
            
             
             
               ideò
               etiamsi
               tota
               ipsa
               errâsset
               ,
               non
               errabat
               Ecclesia
               Vniversalis
               ,
               quia
               manet
               Ecclesia
               Vniversalis
               in
               partibus
               illis
               quae
               non
               errant
               ,
               sive
               illae
               sint
               numero
               plures
               quàm
               errantes
               ,
               sive
               non
               .
            
             So
             that
             if
             you
             prove
             the
             Infallibility
             of
             the
             
               Catholick
               Church
            
             ,
             this
             proves
             nothing
             at
             all
             as
             to
             the
             
               Roman
               Church
            
             ,
             which
             at
             most
             can
             be
             supposed
             to
             be
             but
             a
             part
             of
             it
             ,
             and
             though
             that
             should
             err
             ,
             the
             
               Catholick
               Church
            
             might
             not
             err
             ,
             because
             that
             remains
             in
             those
             parts
             which
             
               err
               not
            
             ,
             though
             they
             be
             more
             or
             less
             in
             number
             then
             those
             that
             err
             .
             This
             is
             the
             sense
             of
             his
             words
             ;
             who
             seemed
             to
             have
             a
             much
             truer
             conception
             of
             the
             
               Vniversal
               Church
            
             ,
             than
             those
             now
             of
             your
             Sect
             and
             Party
             .
             If
             then
             we
             may
             believe
             the
             Church
             to
             be
             infallible
             ,
             and
             yet
             ,
             in
             the
             mean
             time
             ,
             condemn
             your
             Church
             for
             the
             grossest
             Errours
             :
             Will
             it
             not
             be
             found
             necessary
             for
             you
             ,
             to
             tell
             us
             yet
             more
             distinctly
             ,
             What
             you
             mean
             by
             the
             Church
             you
             would
             prove
             Infallible
             ?
             But
             ,
             supposing
             that
             only
             those
             parts
             you
             esteem
             Catholick
             ,
             make
             up
             the
             
               Catholick
               Church
            
             ,
             even
             among
             them
             the
             Question
             will
             still
             return
             ,
             What
             you
             mean
             by
             this
             
               Catholick
               Church
            
             ;
             Do
             you
             mean
             all
             the
             
               Individual
               Persons
            
             in
             this
             number
             ,
             taken
             either
             distributively
             or
             collectively
             ?
             or
             ,
             Do
             you
             mean
             ,
             
               all
               those
            
             who
             are
             entrusted
             with
             the
             Government
             of
             these
             ?
             and
             then
             ,
             Whether
             all
             
               Inferiour
               Pastors
            
             ,
             or
             only
             Bishops
             ?
             And
             if
             Bishops
             ,
             Whether
             all
             these
             collectively
             ,
             or
             else
             by
             way
             of
             
               Representation
               in
               a
               Council
            
             ?
             and
             still
             remember
             to
             make
             it
             good
             ,
             that
             what
             you
             pitch
             upon
             as
             the
             acception
             of
             the
             Church
             ,
             be
             not
             an
             effect
             of
             humane
             Policy
             ,
             as
             
               Albertus
               Pighius
            
             said
             ,
             
               All
               Councils
               were
               no
               more
            
             ;
             but
             that
             what
             you
             fasten
             the
             acception
             of
             the
             Church-Catholick
             upon
             ,
             you
             be
             sure
             to
             make
             it
             out
             ,
             that
             is
             the
             
               Catholick
               Church
            
             to
             whom
             the
             Promises
             are
             made
             in
             Scripture
             :
             And
             ,
             be
             sure
             to
             tell
             us
             ,
             How
             a
             Church
             comes
             to
             be
             infallible
             by
             Representation
             ?
             Whether
             as
             they
             ,
             who
             make
             the
             
               Church
               representative
            
             ,
             deliver
             the
             sense
             of
             the
             Church
             they
             represent
             ;
             or
             by
             an
             immediate
             Promise
             made
             to
             them
             upon
             their
             Convention
             .
             If
             the
             former
             ,
             Whether
             it
             will
             not
             be
             necessary
             ,
             in
             order
             to
             the
             Infallibility
             of
             the
             Council
             ,
             to
             know
             ,
             that
             it
             speaks
             the
             sense
             of
             all
             those
             particular
             Churches
             whom
             they
             represent
             :
             If
             the
             latter
             ,
             you
             must
             remember
             such
             places
             as
             belong
             to
             them
             ,
             as
             representing
             the
             Church
             ;
             for
             otherwise
             any
             company
             of
             Christians
             assembled
             together
             ,
             will
             challenge
             an
             equal
             interest
             in
             them
             ;
             and
             then
             you
             will
             find
             it
             a
             hard
             matter
             to
             prove
             one
             infallible
             ,
             and
             not
             the
             other
             .
             But
             ,
             if
             after
             all
             this
             ,
             your
             Windmill
             should
             dwindle
             into
             a
             Nutcracker
             ,
             and
             this
             harangue
             concerning
             
             the
             Infallibility
             of
             the
             
               Catholick
               Church
            
             ,
             should
             at
             last
             end
             in
             one
             
               particular
               Person
            
             ;
             which
             by
             a
             strange
             Catachresis
             ,
             must
             be
             call'd
             the
             Church
             ,
             or
             else
             ,
             as
             Heir
             at
             Law
             to
             her
             ,
             doth
             take
             possession
             of
             all
             her
             priviledges
             .
             Then
             the
             Testament
             must
             be
             produced
             wherein
             he
             is
             named
             so
             ,
             and
             those
             clauses
             especially
             ,
             wherein
             the
             rights
             and
             priviledges
             of
             her
             are
             devolved
             over
             to
             him
             and
             
               his
               Heirs
               for
               ever
            
             .
             There
             being
             then
             so
             much
             ambiguity
             and
             uncertainty
             in
             the
             very
             name
             of
             the
             Church-Catholick
             ,
             which
             you
             would
             prove
             infallible
             ,
             that
             if
             nothing
             else
             discovered
             your
             Imposture
             ,
             yet
             this
             would
             sufficiently
             ,
             that
             you
             would
             undertake
             to
             resolve
             
               Mens
               Faith
               by
               the
               Infallibility
               of
               the
               Church
               ,
            
             and
             yet
             never
             offer
             to
             shew
             what
             that
             Church
             is
             .
          
           
             2.
             
             Supposing
             you
             had
             shewn
             what
             the
             Church
             is
             ,
             yet
             you
             never
             tell
             us
             what
             the
             
               subject
               of
               Infallibility
               is
               in
               that
               Church
               .
            
             For
             ,
             when
             in
             this
             case
             you
             speak
             of
             Infallibility
             ,
             you
             must
             remember
             you
             are
             not
             to
             shew
             what
             that
             Church
             is
             ,
             which
             is
             not
             deceived
             in
             judging
             concerning
             things
             necessary
             to
             Salvation
             ,
             but
             what
             that
             Church
             is
             ,
             which
             is
             infallible
             in
             her
             Direction
             of
             others
             to
             Salvation
             :
             For
             ,
             you
             speak
             of
             such
             an
             Infallibility
             as
             must
             be
             a
             Guide
             to
             others
             ,
             and
             whose
             infallible
             judgement
             must
             be
             known
             to
             all
             such
             who
             must
             
               resolve
               their
               Faith
               into
               her
               Testimony
            
             :
             You
             would
             have
             done
             then
             no
             more
             than
             was
             absolutely
             necessary
             to
             have
             precisely
             shewn
             us
             where
             this
             infallibility
             is
             lodged
             in
             your
             Church
             ;
             whether
             in
             Pope
             or
             Council
             ,
             or
             both
             together
             .
             I
             suppose
             it
             can
             be
             no
             news
             either
             to
             you
             ,
             or
             to
             the
             Reader
             ,
             what
             Controversies
             there
             are
             among
             the
             greatest
             of
             your
             side
             ,
             whether
             the
             Pope
             or
             Council
             be
             the
             greater
             ,
             and
             to
             whom
             this
             Infallibility
             belongs
             ;
             neither
             are
             either
             side
             fully
             agreed
             in
             their
             own
             way
             ,
             for
             some
             that
             are
             for
             the
             Infallibility
             of
             a
             general
             Council
             ,
             will
             make
             that
             infallible
             without
             the
             Pope
             ,
             others
             account
             that
             opinion
             ,
             if
             not
             haeretical
             ,
             the
             
               next
               step
            
             to
             it
             .
             Those
             who
             are
             for
             the
             
               Pope's
               Infallibility
            
             ,
             are
             not
             agreed
             neither
             when
             he
             shall
             be
             said
             to
             be
             infallible
             :
             They
             who
             speak
             Oracles
             tell
             us
             ,
             when
             he
             doth
             define
             
               ex
               Cathedrâ
            
             ,
             but
             what
             that
             is
             ,
             neither
             they
             nor
             we
             can
             well
             tell
             ;
             some
             say
             it
             is
             ,
             when
             he
             hath
             a
             
               Congregation
               of
               chosen
               Cardinals
            
             about
             him
             ,
             others
             make
             the
             
               whole
               Colledge
               of
               Cardinals
            
             necessary
             ,
             and
             therefore
             some
             in
             the
             late
             Definition
             concerning
             the
             Jansenists
             were
             refractory
             ,
             because
             it
             was
             defined
             only
             by
             a
             
               Congregation
               of
               chosen
               Cardinals
            
             ,
             which
             they
             said
             ,
             was
             not
             defining
             
               ex
               Cathedrâ
            
             :
             some
             again
             make
             neither
             of
             these
             necessary
             ,
             but
             suppose
             the
             Infallibility
             lodged
             in
             the
             Pope
             himself
             .
             And
             are
             we
             not
             at
             a
             fine
             pass
             for
             the
             certainty
             of
             our
             Faith
             ,
             if
             it
             must
             rely
             upon
             the
             infallible
             Testimony
             of
             your
             Church
             ;
             and
             yet
             you
             your selves
             not
             at
             all
             agreed
             to
             whom
             this
             
               Infallible
               Testimony
            
             doth
             belong
             ?
             Think
             not
             that
             we
             will
             be
             put
             off
             with
             that
             silly
             evasion
             ,
             
               That
               these
               differences
               among
               you
               hinder
               not
               the
               certainty
               of
               Faith
               ,
               because
               it
               is
               not
            
             de
             fide
             
               either
               way
            
             .
             For
             1.
             
             How
             shall
             we
             come
             to
             know
             among
             you
             what
             is
             
               de
               fide
            
             ,
             and
             what
             not
             ,
             till
             you
             are
             agreed
             to
             whom
             this
             Infallibility
             belongs
             ?
             And
             if
             it
             belongs
             to
             a
             
               general
               Council
            
             ,
             then
             it
             is
             
               de
               fide
            
             ;
             for
             it
             was
             determined
             at
             the
             Council
             of
             Basil
             ,
             in
             behalf
             of
             the
             Council
             ,
             and
             therefore
             if
             one
             of
             the
             opinions
             be
             true
             ,
             it
             must
             be
             
               de
               fide
            
             ;
             for
             ,
             I
             suppose
             you
             make
             that
             to
             be
             so
             ,
             which
             is
             determined
             by
             the
             infallible
             Testimony
             of
             your
             Church
             .
             2.
             
             How
             shall
             a
             man
             believe
             ,
             that
             any
             thing
             at
             all
             is
             
               de
               fide
            
             among
             you
             ,
             if
             that
             on
             which
             your
             Faith
             is
             to
             rest
             ,
             be
             not
             
               de
               fide
            
             ?
             For
             ,
             supposing
             a
             difference
             to
             happen
             ,
             which
             hath
             often
             done
             between
             the
             Pope
             and
             Council
             ,
             and
             they
             decree
             contrary
             things
             to
             each
             other
             ,
             if
             it
             be
             not
             
               de
               fide
            
             ,
             to
             believe
             either
             the
             one
             or
             the
             other
             distinctly
             to
             be
             infallible
             ,
             upon
             
             what
             Testimony
             at
             such
             a
             time
             must
             that
             which
             supposeth
             the
             infallible
             Testimony
             of
             
               your
               Church
            
             rely
             ?
             3.
             
             If
             it
             be
             said
             not
             to
             be
             
               de
               fide
            
             ,
             because
             not
             determined
             ;
             by
             the
             same
             reason
             your
             
               Churches
               Infallibility
            
             cannot
             be
             
               de
               fide
            
             ,
             because
             not
             determined
             neither
             :
             For
             ,
             if
             the
             Determination
             of
             the
             Church
             be
             necessary
             to
             make
             any
             thing
             
               de
               fide
            
             ,
             it
             must
             by
             the
             same
             reason
             be
             necessary
             to
             make
             your
             
               Churches
               Infallibility
               de
               fide
            
             ;
             and
             ,
             I
             suppose
             ,
             you
             will
             not
             readily
             instance
             in
             any
             decree
             of
             the
             
               Catholick
               Church
            
             ,
             where
             the
             Testimony
             of
             your
             Church
             is
             determined
             to
             be
             infallible
             .
             And
             yet
             one
             would
             imagine
             ,
             that
             if
             there
             were
             such
             a
             necessity
             in
             order
             to
             Faith
             ,
             of
             the
             
               Infallible
               Testimony
            
             of
             your
             Church
             ,
             there
             would
             be
             an
             equal
             necessity
             of
             believing
             this
             Infallibility
             on
             the
             same
             Testimony
             :
             or
             if
             one
             may
             believe
             one
             Article
             especially
             so
             important
             a
             one
             as
             that
             ,
             without
             any
             precedent
             
               infallible
               Testimony
            
             ,
             why
             not
             any
             other
             ,
             nay
             ,
             why
             not
             all
             the
             rest
             ?
             Thus
             you
             still
             see
             ,
             how
             uncertainties
             grow
             upon
             us
             ,
             when
             we
             search
             into
             your
             account
             of
             Faith.
             
          
           
             3.
             
             You
             are
             not
             certain
             neither
             ,
             
               What
               kind
               of
               Infallibility
               this
               is
            
             ;
             For
             you
             offer
             to
             prove
             the
             Church
             infallible
             ,
             by
             the
             same
             way
             that
             
               Moses
               ,
               Christ
               ,
               and
               his
               Apostles
               were
               proved
               infallible
               :
            
             
             A
             very
             fair
             Offer
             ,
             if
             you
             could
             make
             it
             good
             ;
             but
             then
             we
             were
             in
             hopes
             you
             would
             have
             proved
             such
             a
             
               kind
               of
               Infallibility
            
             as
             they
             had
             ;
             you
             tell
             us
             ,
             No
             :
             for
             your
             Infallibility
             is
             Supernatural
             ,
             
             but
             
               not
               Divine
            
             ;
             that
             it
             is
             
               precise
               Infallibility
            
             ,
             but
             
               not
               absolute
            
             ;
             that
             it
             is
             not
             by
             
               immediate
               Revelation
            
             ,
             but
             by
             
               immediate
               Assistance
               of
               the
               Holy
               Ghost
            
             :
             Something
             you
             would
             have
             ,
             but
             you
             cannot
             tell
             what
             ;
             an
             Infallibility
             in
             the
             Conclusion
             ,
             without
             any
             in
             the
             Vse
             of
             means
             ;
             an
             Infallibility
             by
             
               immediate
               Assistance
               of
               the
               Holy
               Ghost
               ,
            
             yet
             but
             in
             a
             
               sort
               Divine
            
             ;
             an
             Infallibility
             yielding
             nothing
             to
             Scripture
             in
             point
             of
             Supernaturality
             and
             Certainty
             ,
             yet
             nothing
             so
             infallible
             as
             Scripture
             .
             Are
             not
             these
             brave
             things
             to
             make
             wise
             men
             certain
             in
             their
             Religion
             with
             !
             that
             they
             are
             to
             believe
             the
             Scriptures
             upon
             a
             Testimony
             infallible
             ,
             yet
             not
             
               infallible
               ;
               divine
            
             ,
             yet
             not
             divine
             ;
             and
             therefore
             certain
             ,
             but
             not
             
               certain
               ;
               true
            
             ,
             but
             not
             true
             .
             But
             of
             the
             silliness
             of
             these
             Distinctions
             ,
             afterwards
             .
             But
             ,
             can
             you
             think
             to
             perswade
             wise
             or
             rational
             men
             to
             believe
             their
             Religion
             on
             such
             terms
             as
             these
             are
             ?
             Had
             they
             no
             other
             evidence
             than
             what
             you
             give
             them
             ,
             would
             they
             not
             be
             shrewdly
             tempted
             to
             reject
             all
             Religion
             ,
             as
             a
             meer
             Imposture
             ,
             as
             no
             doubt
             your
             Doctrine
             of
             Infallibility
             is
             ?
             A
             strange
             kind
             of
             Talisman
             ,
             which
             secures
             your
             Pope
             from
             a
             possibility
             of
             erring
             ,
             but
             still
             he
             must
             be
             under
             the
             
               certain
               direction
               of
               his
               Stars
            
             ;
             for
             ,
             if
             he
             be
             not
             
               in
               Cathedrâ
            
             ,
             this
             Telesm
             doth
             him
             no
             good
             at
             all
             .
             It
             were
             heartily
             to
             be
             wished
             ,
             if
             he
             should
             once
             happen
             to
             be
             
               in
               Cathedrâ
            
             ,
             he
             would
             infallibly
             determine
             what
             it
             was
             to
             be
             
               in
               Cathedrâ
            
             for
             ever
             after
             ;
             for
             it
             would
             ease
             mens
             minds
             of
             a
             great
             many
             troublesome
             scruples
             ,
             which
             they
             cannot
             ,
             without
             some
             infallible
             Determination
             ,
             get
             themselves
             quit
             of
             .
             But
             still
             
               we
               are
               bound
               to
               believe
               your
               Church
               infallible
               :
            
             But
             ,
             I
             pray
             ,
             whence
             comes
             this
             Infallibility
             ?
             
               Comes
               it
               from
               Heaven
               ,
               or
               is
               it
               of
               Men
               ?
               From
               Heaven
               ,
            
             no
             doubt
             ,
             you
             say
             ;
             for
             it
             is
             
               by
               a
               promise
               of
               the
               Holy
               Ghost
               .
            
             This
             were
             something
             ,
             if
             it
             were
             proved
             ;
             but
             yet
             you
             maintain
             this
             Infallibility
             in
             such
             a
             manner
             ,
             that
             none
             that
             read
             the
             Scriptures
             could
             ever
             think
             ,
             it
             were
             promised
             there
             .
             For
             there
             they
             alwaies
             read
             ,
             
               That
               the
               Spirit
               of
               Truth
               is
               a
               Spirit
               of
               Holiness
               ,
               and
               never
               dwells
               in
               those
               who
               are
               carnal
               or
               wicked
               men
            
             ;
             but
             ,
             you
             tell
             us
             ,
             That
             let
             the
             lives
             of
             Popes
             be
             what
             they
             will
             ,
             they
             have
             no
             promise
             to
             secure
             them
             from
             being
             wicked
             ,
             but
             the
             
               Spirit
               of
               God
            
             doth
             by
             
               immediate
               Assistance
            
             secure
             them
             from
             being
             fallible
             .
             But
             ,
             I
             
             pray
             ,
             Which
             of
             these
             two
             is
             not
             only
             more
             contrary
             to
             Scripture
             ,
             but
             to
             
               Humane
               Nature
               ;
               Wickedness
            
             or
             Fallibility
             ?
             This
             latter
             ,
             so
             consequent
             upon
             the
             imperfection
             of
             our
             understandings
             ,
             that
             ,
             till
             we
             put
             off
             the
             one
             ,
             we
             can
             hardly
             be
             freed
             from
             the
             other
             ;
             but
             Wickedness
             is
             that
             which
             the
             whole
             design
             of
             
               Christian
               Religion
            
             is
             against
             ,
             and
             administers
             the
             highest
             Motives
             ,
             and
             the
             greatest
             Assistance
             for
             the
             conquest
             of
             ;
             and
             can
             it
             then
             be
             thought
             suitable
             to
             such
             a
             Doctrine
             ,
             that
             the
             
               Divine
               Spirit
            
             should
             ,
             like
             
               Mahomet's
               Dove
            
             ,
             be
             alwaies
             ready
             to
             whisper
             in
             the
             ear
             of
             the
             most
             
               profligate
               person
            
             ,
             if
             it
             be
             but
             his
             fortune
             to
             sit
             
               in
               Cathedrá
            
             ?
             Such
             a
             kind
             of
             Infallibility
             as
             this
             ,
             I
             assure
             you
             ,
             will
             never
             prevail
             with
             any
             such
             persons
             ,
             who
             understand
             
               Christian
               Religion
            
             ,
             to
             believe
             the
             Doctrine
             of
             it
             upon
             such
             pretences
             as
             yours
             are
             .
          
           
             4.
             
             Supposing
             ,
             
             you
             could
             tell
             men
             intelligibly
             and
             suitably
             to
             the
             Doctrine
             of
             Christianity
             ,
             What
             
               kind
               of
               Infallibility
               this
               is
            
             ;
             yet
             if
             you
             cannot
             satisfie
             them
             ,
             
               When
               your
               Church
               doth
               define
               infallibly
               ,
            
             you
             leave
             them
             still
             in
             the
             same
             Labyrinth
             ,
             without
             any
             clue
             to
             direct
             them
             out
             of
             it
             .
             But
             ,
             if
             we
             consider
             what
             things
             are
             necessary
             to
             be
             believed
             ,
             before
             we
             can
             believe
             any
             definition
             of
             your
             
               Church
               infallible
            
             ,
             how
             impossible
             it
             is
             to
             be
             
               infallibly
               assured
            
             of
             any
             such
             definition
             of
             your
             Church
             ,
             sure
             you
             cannot
             blame
             us
             for
             crying
             out
             of
             the
             Labyrinth
             you
             have
             brought
             us
             into
             .
          
           
             1.
             
             How
             many
             things
             in
             
               Christian
               Religion
            
             are
             to
             be
             believed
             ,
             before
             we
             can
             imagine
             any
             such
             thing
             as
             an
             
               infallible
               Testimony
               of
               your
               Church
            
             ?
             And
             if
             the
             Infallibility
             of
             that
             be
             the
             ground
             of
             Faith
             ,
             on
             what
             account
             must
             those
             things
             be
             believed
             ,
             which
             are
             antecedent
             to
             the
             belief
             of
             such
             an
             
               infallible
               Testimony
            
             ?
             Now
             ,
             that
             many
             things
             ,
             and
             some
             of
             them
             far
             from
             being
             clear
             ,
             are
             to
             be
             believed
             antecedently
             to
             an
             
               infallible
               Testimony
            
             ,
             will
             appear
             ;
             if
             we
             do
             but
             consider
             what
             they
             commonly
             mean
             by
             that
             Church
             ,
             which
             they
             suppose
             infallible
             ,
             and
             what
             must
             be
             supposed
             ,
             that
             this
             Infallibility
             be
             the
             Rule
             of
             Faith.
             By
             the
             Church
             ,
             they
             tell
             you
             ,
             they
             mean
             the
             
               Catholick
               Church
            
             :
             but
             lest
             you
             should
             think
             them
             too
             honest
             in
             saying
             so
             ,
             at
             next
             word
             it
             is
             ,
             the
             
               Roman-Catholick
               Church
            
             (
             just
             as
             if
             one
             should
             say
             ,
             the
             
               German-Vniversal
               Emperour
            
             .
             )
             But
             lest
             you
             should
             think
             at
             least
             they
             meant
             the
             
               Roman
               Church
               of
               all
               Ages
            
             ,
             and
             think
             you
             might
             have
             some
             relief
             from
             the
             
               Primitive
               Roman
               Church
            
             ,
             they
             will
             soon
             rectifie
             your
             mistakes
             ,
             by
             telling
             you
             ,
             it
             is
             the
             
               present
               Roman-Church
            
             they
             mean
             ;
             but
             if
             it
             be
             the
             
               present
               Roman-Church
            
             ,
             it
             may
             be
             you
             would
             be
             willing
             to
             hear
             the
             judgement
             of
             
               all
               the
               honest
               men
               in
               that
               Church
               ,
            
             and
             that
             you
             hope
             many
             of
             the
             people
             and
             learned
             men
             (
             not
             in
             Orders
             )
             may
             speak
             their
             minds
             freely
             .
             To
             prevent
             that
             ,
             they
             tell
             you
             they
             mean
             only
             
               the
               representative
               Church
            
             .
             But
             still
             the
             Bishops
             ,
             who
             make
             up
             this
             
               representative
               Church
            
             ,
             may
             in
             their
             several
             Synods
             complain
             of
             abuses
             ,
             and
             rectifie
             miscarriages
             ;
             therefore
             they
             understand
             not
             
               Bishops
               by
               themselves
            
             ,
             or
             
               particular
               Synods
            
             ,
             but
             met
             together
             in
             
               General
               Councils
            
             .
             But
             yet
             ,
             if
             the
             Councils
             were
             truly
             Oecumenical
             ,
             there
             might
             be
             some
             hopes
             of
             redress
             .
             But
             for
             that
             they
             are
             sure
             ;
             for
             they
             allow
             none
             to
             be
             members
             of
             the
             
               General
               Councils
            
             ,
             which
             are
             in
             Schism
             or
             Heresie
             ;
             and
             their
             own
             Church
             is
             to
             be
             Judge
             ,
             what
             Schism
             and
             Heresie
             is
             ;
             and
             they
             are
             hugely
             to
             blame
             then
             ,
             if
             they
             admit
             any
             but
             those
             of
             their
             own
             party
             .
             But
             yet
             ,
             some
             Councils
             have
             stood
             upon
             their
             priviledges
             in
             opposition
             to
             the
             Pope
             ,
             as
             those
             of
             Constance
             and
             Basil.
             Therefore
             ,
             to
             make
             all
             sure
             ,
             no
             Council
             is
             lawful
             in
             it self
             ,
             or
             its
             decrees
             bind
             the
             Church
             ,
             but
             such
             as
             is
             call'd
             and
             
               confirmed
               by
               the
               Pope
            
             :
             who
             is
             strangely
             to
             blame
             then
             ,
             if
             he
             suffers
             any
             thing
             to
             pass
             to
             his
             own
             prejudice
             :
             So
             that
             this
             Infallibility
             
             of
             the
             Pope
             ,
             is
             the
             
               last
               resort
            
             in
             the
             
               resolution
               of
               Faith
            
             ;
             for
             all
             the
             rest
             ,
             we
             see
             ,
             are
             uncertain
             .
             And
             what
             a
             vast
             measure
             of
             Faith
             (
             greater
             than
             that
             which
             our
             Saviour
             said
             ,
             would
             remove
             mountains
             )
             is
             necessary
             to
             believe
             this
             Infallibility
             of
             the
             Pope
             ?
             for
             in
             the
             first
             place
             ,
             unless
             he
             believes
             the
             particular
             Roman-Church
             to
             be
             the
             
               Catholick
               Church
            
             ,
             he
             spoils
             all
             the
             Conjuring
             afterwards
             ,
             with
             not
             having
             Faith
             enough
             
               about
               him
            
             .
             Again
             ,
             he
             must
             believe
             ,
             that
             Christ
             hath
             promised
             an
             
               Infallible
               Assistance
               to
               the
               Pastors
               of
               the
               Church
               as
               distinct
               from
               the
               People
            
             ;
             but
             this
             avails
             little
             still
             ,
             unless
             he
             believes
             these
             Credentials
             must
             not
             be
             opened
             ,
             but
             in
             
               full
               Council
            
             ;
             and
             that
             Council
             such
             a
             one
             as
             the
             Pope
             calls
             ,
             and
             in
             which
             
               himself
               presides
            
             ,
             either
             in
             Person
             ,
             or
             by
             his
             Legates
             ,
             and
             that
             the
             Decrees
             of
             the
             Council
             oblige
             not
             the
             Church
             ,
             without
             the
             
               Pope's
               Confirmation
            
             ;
             and
             to
             that
             end
             you
             must
             believe
             ,
             that
             S.
             Peter
             was
             made
             
               Monarch
               of
               the
               Church
               by
               Christ
            
             ;
             that
             this
             Monarchy
             was
             to
             be
             derived
             to
             all
             his
             Successors
             in
             all
             places
             ;
             but
             as
             to
             this
             (
             where-ever
             he
             was
             besides
             )
             he
             never
             had
             any
             Successor
             any
             where
             but
             at
             Rome
             :
             And
             these
             Successors
             of
             his
             at
             Rome
             ,
             cannot
             for
             their
             lives
             err
             ,
             if
             they
             do
             but
             sit
             
               in
               Cathedrâ
            
             .
             Certainly
             he
             that
             hath
             Faith
             to
             swallow
             all
             these
             things
             ,
             is
             hugely
             to
             blame
             if
             he
             stick
             at
             any
             thing
             ;
             and
             by
             that
             time
             a
             man's
             understanding
             is
             debauched
             sufficiently
             by
             these
             Principles
             ,
             I
             make
             no
             question
             but
             such
             a
             one
             will
             believe
             
               Infallibility
               ,
               Transubstantiation
            
             ,
             or
             any
             thing
             in
             the
             world
             .
             But
             beside
             these
             things
             ,
             in
             order
             to
             the
             making
             the
             
               Churches
               Testimony
               the
               Rule
               of
               Faith
            
             to
             any
             one
             ,
             there
             must
             another
             dose
             of
             Principles
             be
             taken
             ,
             which
             have
             Opium
             enough
             in
             them
             to
             lay
             asleep
             all
             the
             remainders
             of
             reason
             :
             For
             he
             must
             infallibly
             believe
             the
             Church
             to
             be
             infallible
             ,
             though
             no
             
               infallible
               Argument
            
             be
             brought
             for
             the
             proof
             of
             it
             ;
             That
             this
             Church
             doth
             judicially
             and
             authoritatively
             pronounce
             her
             Sentence
             in
             matters
             of
             Faith
             ,
             though
             we
             know
             not
             what
             that
             Church
             is
             ,
             which
             must
             so
             pronounce
             ;
             That
             he
             infallibly
             know
             that
             this
             particular
             Sentence
             was
             
               so
               pronounced
            
             ,
             though
             he
             can
             have
             no
             other
             than
             
               Moral
               Means
            
             of
             knowing
             it
             ;
             And
             lastly
             ,
             That
             the
             Infallibility
             must
             be
             the
             first
             
               thing
               believed
            
             ,
             although
             all
             
               these
               things
            
             must
             of
             necessity
             be
             believed
             before
             it
             .
             And
             if
             after
             this
             
               second
               Purgation
            
             ,
             he
             be
             not
             a
             true
             Son
             of
             the
             Church
             of
             Rome
             ,
             he
             deserves
             to
             be
             Anathematized
             as
             an
             obstinate
             person
             ,
             for
             having
             any
             thing
             of
             reason
             in
             him
             .
             Therefore
             I
             wonder
             not
             that
             the
             Doctrine
             of
             Infallibility
             seems
             no
             strange
             thing
             to
             you
             ;
             for
             a
             man
             must
             devour
             such
             
               Giant-like
               Absurdities
            
             ,
             before
             he
             comes
             to
             it
             ,
             that
             when
             he
             comes
             at
             it
             ,
             he
             finds
             it
             nothing
             .
             But
             still
             ,
             one
             would
             think
             it
             a
             little
             strange
             ,
             that
             this
             Infallibility
             should
             be
             the
             only
             Foundation
             of
             believing
             all
             things
             in
             Religion
             ;
             and
             yet
             
               so
               many
               things
            
             ,
             and
             some
             of
             them
             very
             
               strange
               ones
            
             ,
             must
             of
             necessity
             be
             certainly
             believed
             before
             it
             .
          
           
             2.
             
             Supposing
             a
             man
             not
             only
             believes
             all
             these
             things
             before
             it
             ,
             but
             doth
             
               really
               believe
               your
               Church
               infallible
            
             ,
             yet
             he
             is
             uncertain
             still
             how
             he
             should
             know
             
               When
               your
               Church
               defines
               infallibly
            
             .
             For
             so
             many
             things
             are
             required
             in
             reference
             to
             the
             
               Person
               defining
            
             ,
             so
             many
             for
             the
             
               definition
               it self
            
             ,
             that
             it
             will
             be
             no
             easie
             matter
             to
             remove
             those
             difficulties
             which
             lye
             in
             the
             way
             of
             his
             Assent
             to
             such
             a
             Definition
             .
             As
             to
             the
             Person
             ,
             if
             he
             be
             not
             a
             Christian
             ,
             if
             he
             be
             not
             a
             Priest
             ,
             if
             not
             a
             
               Lawful
               Pope
            
             ,
             all
             his
             Definitions
             are
             far
             from
             being
             infallible
             ;
             yet
             none
             of
             all
             these
             can
             any
             one
             be
             assured
             of
             according
             to
             your
             Principles
             of
             
               the
               intention
               of
               the
               Priest
               being
               necessary
               in
               the
               administration
               of
               Sacraments
               ,
               in
               order
               to
               the
               effect
               of
               them
               .
            
             (
             But
             the
             large
             train
             of
             Consequences
             following
             from
             hence
             ,
             I
             forbear
             to
             urge
             you
             
             with
             ,
             because
             they
             have
             been
             so
             often
             urged
             by
             
               abler
               Pens
            
             .
             )
             But
             ,
             What
             will
             you
             say
             ,
             when
             we
             are
             so
             far
             from
             assurance
             ,
             as
             to
             the
             Pope's
             being
             
               legally
               chosen
            
             ,
             that
             we
             have
             ,
             if
             not
             
               great
               Evidence
            
             ,
             yet
             very
             
               high
               Presumptions
            
             of
             the
             contrary
             ,
             what
             becomes
             then
             of
             your
             Pope's
             Infallibility
             ?
             Nay
             ,
             from
             the
             illegality
             of
             one
             ,
             follows
             the
             illegality
             of
             all
             his
             Successors
             ,
             because
             they
             were
             chosen
             by
             Cardinals
             ,
             made
             by
             him
             ;
             who
             could
             be
             no
             lawful
             Cardinals
             ,
             because
             he
             was
             no
             
               legal
               Pope
            
             ,
             and
             consequently
             not
             they
             who
             were
             made
             by
             them
             .
             The
             case
             is
             this
             ;
             There
             is
             a
             Bull
             of
             
               Pope
               Julius
               the
               second
            
             ,
             against
             the
             
               Simoniacal
               Election
            
             of
             any
             Pope
             ,
             which
             the
             Cardinals
             ,
             upon
             their
             first
             entrance
             into
             the
             Conclave
             ,
             swear
             solemnly
             to
             observe
             .
             In
             which
             Bull
             it
             is
             expresly
             said
             ,
             That
             
               if
               any
               Pope
               be
               Simoniacally
               chosen
               by
               any
               of
               the
               Cardinals
               ,
               upon
               any
               gift
               or
               promise
               whatsoever
               ,
               that
               such
               an
               Election
               is
            
             ipso
             facto
             
               null
               ;
               and
               the
               Cardinals
               may
               oppose
               one
               so
               chosen
               ,
               as
               if
               guilty
               of
               manifest
               Heresie
               ;
               and
               that
               none
               ought
               to
               receive
               or
               look
               on
               such
               a
               one
               as
               Pope
               ;
               neither
               can
               this
               Simoniacal
               Election
               be
               made
               good
               by
               inthronisation
               ,
               course
               of
               time
               ,
               submission
               of
               Cardinals
               ,
            
             &c.
             
             
               And
               that
               they
               ought
               all
               to
               avoid
               him
               as
               a
               Magician
               ,
               Heathen
               ,
               Publican
               ,
               or
               the
               Founder
               of
               Heresie
               .
            
             This
             is
             the
             substance
             of
             that
             Bull.
             Now
             it
             is
             notoriously
             known
             ,
             that
             
               Sixtus
               the
               fifth
            
             ,
             was
             
               Simoniacally
               chosen
               Pope
            
             .
             For
             ,
             that
             he
             might
             be
             chosen
             ,
             he
             did
             under
             his
             hand
             promise
             to
             
               Cardinal
               d'Este
            
             ,
             who
             had
             a
             great
             interest
             in
             the
             Conclave
             ,
             that
             in
             the
             time
             of
             his
             Popedome
             ,
             he
             would
             never
             create
             
               Jerome
               Matthew
            
             ,
             the
             Cardinals
             great
             enemy
             ,
             a
             Cardinal
             :
             upon
             which
             promise
             he
             was
             through
             his
             interest
             chosen
             Pope
             .
             But
             ,
             when
             afterwards
             the
             Pope
             violated
             his
             Faith
             to
             him
             ,
             by
             creating
             his
             enemy
             
               Cardinal
               ;
               d'Este
            
             ,
             being
             highly
             incensed
             against
             him
             for
             it
             ,
             sent
             the
             very
             instrument
             subscribed
             by
             the
             Pope's
             own
             hand
             ,
             to
             
               Philip
               the
               second
               King
               of
            
             Spain
             ,
             who
             in
             the
             year
             1589.
             sent
             the
             
               Duke
               of
               Suisse
            
             extraordinary
             Embassador
             to
             Rome
             ,
             
             to
             intimate
             to
             
               Sixtus
               the
               fifth
            
             ,
             his
             intention
             of
             calling
             a
             
               General
               Council
            
             ,
             according
             to
             the
             
               Bull
               of
               Julius
               the
               second
            
             ,
             for
             declaring
             this
             
               Simoniacal
               Election
            
             .
             When
             this
             Message
             was
             delivered
             to
             the
             Pope
             ,
             and
             he
             saw
             the
             Instrument
             was
             discovered
             under
             his
             own
             hand
             ,
             he
             fell
             into
             such
             a
             perplexity
             ,
             that
             he
             dyed
             soon
             after
             ,
             which
             stopt
             the
             progress
             of
             the
             business
             .
             By
             this
             it
             evidently
             appears
             ,
             that
             Sixtus
             himself
             was
             no
             lawful
             Pope
             ,
             and
             therefore
             could
             create
             no
             Cardinals
             :
             and
             ,
             because
             the
             Cardinals
             created
             by
             him
             ,
             had
             a
             voice
             in
             the
             Election
             of
             the
             subsequent
             Popes
             ;
             it
             follows
             ,
             That
             there
             hath
             been
             no
             legal
             Pope
             since
             
               Sixtus
               the
               fifth
            
             .
             For
             ,
             after
             the
             death
             of
             
               Sixtus
               ,
               Cardinal
               Montallo
            
             his
             Nephew
             ,
             with
             
               forty
               Votes
            
             entred
             the
             Conclave
             ,
             and
             chose
             
               Vrban
               the
               seventh
            
             ,
             who
             lived
             but
             few
             daies
             ;
             after
             him
             
               Gregory
               the
               fourteenth
            
             ,
             who
             was
             Pope
             but
             ten
             months
             ;
             after
             him
             
               Innocentius
               the
               ninth
            
             ,
             who
             continued
             but
             two
             months
             ;
             after
             him
             
               Clement
               the
               eighth
            
             ,
             who
             out-lived
             the
             Election
             
               thirteen
               years
            
             .
             But
             not
             to
             enquire
             any
             further
             into
             the
             irregular
             Election
             ,
             and
             the
             
               Simoniacal
               bargains
            
             of
             
               Paul
               the
               fifth
            
             ,
             after
             the
             death
             of
             Clement
             ;
             this
             certainly
             may
             suffice
             to
             let
             men
             see
             ,
             what
             becomes
             of
             their
             Faith
             ,
             when
             they
             pin
             it
             upon
             the
             
               Pope's
               sleeve
            
             :
             For
             ,
             if
             we
             are
             to
             rely
             upon
             his
             infallible
             Testimony
             ,
             and
             he
             so
             far
             from
             being
             infallible
             ,
             that
             by
             their
             own
             Constitutions
             he
             was
             no
             Pope
             ,
             nor
             to
             be
             looked
             on
             as
             other
             than
             a
             
               Magician
               ,
               Heathen
            
             ,
             and
             Heretick
             ,
             is
             not
             our
             Faith
             then
             setled
             on
             a
             sure
             Foundation
             ?
             For
             what
             assurance
             can
             any
             one
             have
             ,
             that
             amidst
             all
             the
             enormities
             ,
             and
             secret
             practices
             of
             the
             Conclave
             ,
             any
             one
             is
             freely
             and
             legally
             chosen
             ?
             but
             ,
             Where
             will
             his
             Faith
             stand
             ,
             when
             it
             is
             notorious
             ,
             that
             a
             Cardinal
             must
             say
             ,
             
               Dabo
               tibi
               claves
            
             ,
             and
             that
             not
             without
             a
             Contract
             too
             .
             But
             ,
             suppose
             all
             the
             assurance
             that
             may
             be
             of
             the
             person
             
             who
             is
             to
             deliver
             this
             
               infallible
               Testimony
            
             ;
             yet
             at
             the
             utmost
             ,
             the
             most
             men
             in
             the
             world
             can
             have
             no
             more
             than
             a
             
               Moral
               Certainty
            
             of
             the
             
               Definition
               it self
            
             .
             If
             we
             can
             imagine
             ,
             that
             any
             one
             should
             know
             that
             great
             mystery
             ,
             when
             the
             
               Pope
               should
               define
               ex
               Cathedrâ
            
             ;
             yet
             ,
             can
             he
             have
             any
             greater
             evidence
             of
             such
             a
             Definition
             ,
             than
             we
             have
             concerning
             the
             things
             revealed
             in
             Scripture
             ?
             I
             cannot
             think
             that
             you
             will
             suppose
             any
             greater
             evidence
             of
             it
             ,
             than
             if
             one
             
               sees
               and
               hears
               it
            
             ;
             and
             ,
             what
             do
             we
             desire
             less
             in
             reference
             to
             the
             
               Doctrine
               of
               Christ
            
             ?
             But
             how
             few
             in
             the
             world
             are
             there
             ,
             who
             stand
             by
             ,
             when
             the
             Pope
             defines
             ?
             May
             others
             be
             certain
             of
             such
             a
             Definition
             or
             no
             ,
             so
             as
             to
             be
             obliged
             to
             believe
             it
             ?
             If
             not
             ,
             What
             good
             can
             this
             Infallibility
             do
             them
             ?
             if
             they
             may
             ,
             Why
             do
             you
             quarrel
             with
             our
             way
             as
             uncertain
             ?
             when
             if
             you
             grant
             your
             Infallibility
             ,
             you
             cannot
             prescribe
             any
             more
             
               certain
               way
            
             ,
             but
             one
             much
             more
             liable
             to
             question
             and
             dispute
             than
             ours
             is
             .
             Thus
             you
             see
             what
             little
             advantage
             you
             get
             by
             all
             these
             bravado's
             about
             Infallibility
             ;
             and
             that
             you
             are
             so
             far
             from
             giving
             a
             satisfactory
             
               account
               of
               Faith
            
             ,
             that
             you
             expose
             
               Christian
               Religion
            
             to
             more
             
               doubts
               ,
               scruples
            
             ,
             and
             uncertainties
             ,
             than
             ever
             before
             .
             Which
             may
             abundantly
             shew
             to
             all
             unprejudiced
             minds
             ,
             the
             great
             unreasonableness
             of
             your
             way
             of
             resolving
             Faith
             ,
             which
             was
             the
             thing
             to
             be
             proved
             .
          
           
             
             2.
             
             But
             ,
             suppose
             your
             way
             to
             be
             never
             so
             reasonable
             ,
             yet
             
               if
               it
               effect
               not
               that
               it
               was
               brought
               for
               ,
            
             it
             deserves
             little
             favour
             from
             inquisitive
             persons
             ,
             and
             that
             I
             now
             come
             to
             evince
             ,
             
               viz.
               That
               supposing
               your
               Church
               infallible
               ,
               and
               that
               Infallibility
               proved
               by
               the
               Motives
               of
               Credibility
               ,
               you
               do
               not
               escape
               the
               circle
               objected
               against
               your
               way
               .
            
             And
             really
             ,
             whosoever
             considers
             your
             way
             of
             management
             of
             things
             ,
             will
             find
             ,
             that
             though
             you
             give
             out
             
               great
               words
            
             ,
             and
             pretend
             to
             prove
             the
             
               Churches
               Infallibility
               ,
               as
               Moses
               and
               Christ's
               was
               proved
            
             ;
             yet
             your
             eye
             was
             all
             the
             while
             on
             nothing
             but
             the
             circle
             ,
             and
             thought
             ,
             if
             you
             could
             get
             rid
             of
             that
             ,
             you
             should
             do
             well
             enough
             with
             any
             thing
             else
             .
             For
             ,
             as
             though
             this
             circle
             had
             ridden
             you
             like
             an
             Ephialtes
             ,
             you
             tumble
             ,
             and
             groan
             ,
             and
             toss
             this
             way
             and
             that
             ,
             and
             when
             you
             think
             your self
             freed
             from
             it
             ,
             it
             sits
             as
             close
             upon
             you
             as
             ever
             .
             When
             you
             come
             so
             miserably
             off
             with
             the
             proofs
             of
             your
             
               Churches
               Infallibility
            
             ,
             you
             satisfie
             your self
             with
             this
             ;
             
               'T
               is
               sufficient
               for
               the
               present
               to
               have
               declared
               how
               the
               Catholicks
               fall
               not
               into
               a
               circle
               ,
               as
               his
               Lordship
               here
               pretends
               they
               do
               .
            
             Though
             this
             could
             not
             be
             sufficient
             for
             your
             design
             ,
             who
             had
             promised
             in
             the
             page
             foregoing
             ,
             to
             prove
             at
             large
             the
             Infallibility
             of
             the
             Church
             ;
             yet
             you
             had
             done
             somewhat
             ,
             if
             you
             had
             done
             this
             ,
             which
             ,
             if
             I
             much
             mistake
             not
             ,
             you
             are
             as
             much
             to
             seek
             in
             ,
             as
             in
             the
             proofs
             of
             your
             
               Churches
               Infallibility
            
             .
             And
             that
             I
             prove
             by
             three
             things
             ,
             from
             the
             
               nature
               of
               that
               Faith
            
             whose
             resolution
             you
             promise
             ,
             from
             
               the
               persons
               you
               prove
               it
               to
               ,
            
             from
             the
             nature
             of
             that
             Infallibility
             which
             you
             attempt
             to
             prove
             .
          
           
             1.
             
             From
             
               the
               nature
               of
               that
               Faith
            
             ,
             you
             are
             enquiring
             a
             resolution
             for
             ,
             which
             is
             not
             that
             which
             you
             call
             a
             
               Humane
               Faith
            
             ,
             but
             a
             
               Divine
               Faith.
            
             When
             you
             go
             about
             to
             prove
             the
             
               Churches
               Infallibility
            
             ,
             by
             the
             
               Motives
               of
               Credibility
            
             ,
             is
             it
             a
             
               Divine
               Faith
            
             or
             no
             ,
             which
             may
             be
             built
             on
             these
             Motives
             ?
             chuse
             which
             part
             you
             please
             .
             If
             it
             be
             ,
             then
             by
             your
             own
             Confession
             ,
             a
             
               Divine
               Faith
            
             may
             be
             built
             on
             
               Prudential
               Motives
            
             ;
             if
             it
             be
             not
             ,
             then
             what
             is
             all
             this
             to
             the
             purpose
             ?
             For
             the
             Question
             is
             not
             ,
             Whether
             by
             any
             other
             
               kind
               of
               Assent
            
             you
             cannot
             avoid
             the
             circle
             ;
             but
             ,
             Whether
             in
             the
             resolution
             of
             
               Divine
               Faith
            
             you
             can
             or
             no
             ?
             For
             ,
             I
             hope
             ,
             you
             deny
             not
             ,
             but
             the
             Scriptures
             and
             the
             
               Churches
               Infallibility
            
             are
             both
             to
             be
             believed
             with
             the
             
               same
               kind
               of
               Assent
            
             ,
             built
             upon
             an
             
               infallible
               Testimony
            
             ;
             in
             this
             case
             I
             then
             ask
             ,
             
             
               Why
               ,
               with
               a
               Divine
               Faith
               ,
               you
               believe
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               ?
            
             You
             answer
             ,
             
               Because
               the
               Church
               ,
               which
               is
               infallible
               ,
               delivers
               them
               so
               to
               us
               .
            
             If
             I
             then
             ask
             ,
             
               Why
               with
               a
               Divine
               Faith
               you
               believe
               the
               Churches
               Infallibility
               ?
            
             Answer
             me
             if
             you
             can
             ,
             any
             other
             way
             ,
             than
             
               because
               the
               Scriptures
               ,
               which
               are
               infallible
               ,
               say
               so
               .
            
             And
             thus
             you
             see
             ,
             it
             is
             only
             your
             running
             away
             from
             the
             Question
             ,
             makes
             you
             think
             your self
             out
             of
             the
             circle
             ,
             and
             not
             any
             satisfactory
             Answer
             to
             it
             .
             Will
             you
             ,
             or
             dare
             you
             say
             ,
             That
             is
             an
             Assent
             of
             the
             same
             nature
             ,
             which
             is
             built
             on
             the
             
               Motives
               of
               Credibility
            
             ,
             with
             that
             which
             is
             grounded
             on
             an
             
               infallible
               Testimony
            
             ?
             If
             it
             be
             not
             ,
             bethink
             your self
             of
             a
             new
             Answer
             :
             if
             it
             be
             ,
             bethink
             your self
             of
             a
             new
             Way
             to
             oppose
             us
             ,
             and
             not
             to
             think
             it
             sufficient
             to
             charge
             us
             with
             building
             
               Divine
               Faith
            
             ,
             on
             
               Prudential
               Motives
            
             ,
             when
             you
             do
             it
             your self
             .
             But
             ,
             if
             you
             should
             assert
             that
             to
             be
             a
             
               Divine
               Faith
            
             ,
             which
             is
             built
             on
             the
             
               Motives
               of
               Credibility
            
             ,
             you
             not
             only
             contradict
             your self
             ,
             but
             the
             great
             Ones
             of
             your
             own
             party
             .
             For
             your
             Becanus
             saith
             ,
             
             
               That
               these
               Motives
               are
               the
               Foundation
               only
               of
               a
               prudent
               Assent
               ,
               but
               not
               Infallible
            
             ;
             and
             Valentius
             goes
             much
             higher
             ,
             and
             tells
             us
             ,
             
               The
               Faith
               grounded
               on
               these
               Motives
               is
               not
               divine
               ,
               or
               infused
               ,
               but
               acquisite
               ,
               that
               it
               is
               in
               its
               nature
               uncertain
               and
               fallible
               ,
               that
               it
               cannot
               be
               the
               Foundation
               of
               Christian
               Faith.
            
             If
             this
             be
             true
             ,
             To
             what
             end
             do
             you
             go
             about
             to
             resolve
             Faith
             upon
             such
             uncertainties
             ,
             in
             hopes
             to
             escape
             the
             circle
             you
             see
             others
             in
             .
             Thus
             you
             see
             ,
             how
             insufficient
             your
             attempt
             is
             ,
             because
             you
             speak
             not
             of
             the
             same
             
               kind
               of
               Assent
            
             as
             to
             the
             Scripture
             ,
             and
             the
             Church
             .
          
           
             2.
             
             You
             avoid
             not
             the
             Circle
             by
             the
             
               different
               considerations
               of
               the
               persons
            
             you
             offer
             to
             prove
             the
             Infallibility
             of
             the
             Church
             and
             Scripture
             to
             .
             You
             tell
             us
             ,
             
               That
               when
               you
               prove
               the
               Infallibility
               of
               the
               Church
               by
               Scripture
               ,
            
             
             
               you
               make
               use
               only
               of
               Arguments
            
             ad
             hominem
             ,
             
               and
               argue
            
             ex
             principiis
             concessis
             
               against
               Sectaries
               ,
               who
               deny
               the
               Infallibility
               of
               your
               Church
               ,
               but
               admit
               the
               Divine
               Authority
               of
               the
               Scriptures
               ,
               and
               therefore
               you
               may
               justly
               use
               Scripture-arguments
               against
               them
               .
            
             I
             grant
             it
             :
             but
             still
             I
             say
             ,
             you
             avoid
             not
             the
             Circle
             by
             this
             subterfuge
             neither
             .
             For
             ,
             1.
             
             The
             question
             is
             not
             ,
             Which
             way
             you
             will
             prove
             the
             
               Infallibility
               of
               the
               Church
            
             against
             those
             who
             deny
             it
             ;
             but
             which
             way
             you
             resolve
             your
             
               own
               faith
            
             of
             the
             Churches
             Infallibility
             ?
             therefore
             this
             signifies
             nothing
             at
             all
             as
             to
             your
             Question
             about
             the
             resolution
             of
             Faith
             ;
             for
             I
             suppose
             you
             build
             not
             that
             on
             any
             thing
             which
             your
             adversary
             grants
             or
             denyes
             .
             Is
             there
             no
             difference
             between
             the
             way
             of
             proving
             a
             thing
             to
             an
             adversary
             ,
             and
             the
             resolving
             
               ones
               own
               Faith
            
             ?
             I
             question
             not
             ,
             but
             you
             may
             dispute
             with
             him
             upon
             Principles
             he
             grants
             and
             you
             deny
             ;
             but
             ,
             I
             should
             think
             you
             no
             wise
             man
             to
             build
             
               your
               Faith
            
             upon
             such
             Principles
             .
             So
             that
             this
             evasion
             comes
             not
             near
             the
             business
             .
             2.
             
             Even
             in
             disputing
             against
             your
             Adversaries
             you
             cannot
             avoid
             the
             circle
             ,
             which
             I
             thus
             prove
             .
             You
             offer
             to
             prove
             to
             them
             the
             Church
             to
             be
             Infallible
             out
             of
             Scripture
             ;
             for
             this
             you
             bring
             them
             particular
             places
             ,
             and
             think
             presently
             to
             vanquish
             them
             with
             ,
             
               Super
               hanc
               Petram
               ,
               Pasce
               oves
               ,
               &
               Dabo
               tibi
               claves
            
             ;
             but
             hence
             ariseth
             another
             Question
             ,
             How
             you
             come
             infallibly
             to
             know
             ,
             that
             this
             is
             
               the
               sense
            
             of
             those
             places
             ?
             You
             know
             ,
             your
             Adversaries
             presently
             deny
             any
             such
             thing
             as
             Infallibility
             to
             be
             proved
             out
             of
             them
             .
             And
             ,
             what
             way
             have
             you
             to
             assure
             them
             ,
             this
             is
             the
             sense
             of
             them
             ,
             but
             because
             your
             Church
             ,
             which
             is
             infallible
             ,
             delivers
             this
             to
             be
             the
             sense
             of
             them
             .
             And
             is
             not
             this
             then
             a
             plain
             
               circle
               ?
               You
               are
               to
               believe
               the
               Church
               infallible
               ,
               because
               the
               Scripture
               saith
               so
               ;
               and
               you
               are
               to
               believe
               the
               Scripture
               saith
               so
               ,
               because
               the
               Church
               is
               infallible
               .
            
             If
             this
             be
             not
             still
             a
             plain
             circle
             ,
             you
             may
             
             question
             whether
             there
             be
             any
             such
             figure
             in
             Mathematicks
             .
          
           
             3.
             
             I
             prove
             you
             cannot
             avoid
             the
             Circle
             from
             your
             own
             Confession
             of
             the
             
               nature
               of
               that
               Infallibility
               ,
               which
               you
               say
               is
               in
               the
               Church
               .
            
             For
             you
             tell
             us
             ,
             
               That
               the
               Churches
               Testimony
               doth
               not
               suppose
               any
               new
               Revelation
               from
               God
               ,
               but
               only
               a
               supernatural
               Assistance
               of
               the
               Holy
               Ghost
               ,
            
             
             
               preserving
               her
               from
               all
               errour
               in
               defining
               the
               Points
               of
               Christian
               Faith.
            
             By
             this
             Assertion
             ,
             you
             destroy
             all
             possibility
             of
             avoiding
             the
             
               Circle
               by
               the
               Motives
               of
               Credibility
            
             ;
             for
             if
             these
             had
             proved
             an
             
               immediate
               Divine
               Revelation
               in
               the
               Church
               ,
            
             I
             confess
             you
             had
             proved
             the
             
               Churches
               Infallibility
            
             independently
             on
             Scripture
             ;
             but
             ,
             when
             you
             offer
             to
             prove
             only
             a
             
               Divine
               Assistance
            
             with
             the
             Church
             ,
             in
             delivering
             former
             Revelations
             ,
             you
             cannot
             :
             and
             the
             reason
             is
             ,
             because
             you
             can
             bring
             no
             ground
             at
             all
             why
             such
             an
             Assistance
             should
             be
             necessary
             in
             the
             Church
             ;
             or
             why
             it
             should
             be
             expected
             but
             from
             the
             
               Promises
               made
               in
               Scripture
            
             concerning
             such
             an
             
               Assistance
               of
               God's
               Spirit
            
             to
             be
             with
             the
             Church
             :
             and
             therefore
             the
             utmost
             your
             
               Motives
               of
               Credibility
            
             can
             pretend
             to
             ,
             is
             only
             to
             notifie
             that
             Church
             from
             others
             ,
             which
             you
             suppose
             infallible
             :
             but
             still
             the
             
               formal
               reason
            
             of
             your
             beleeving
             this
             Infallibility
             ,
             cannot
             be
             from
             those
             Motives
             ,
             but
             upon
             those
             Promises
             which
             you
             suppose
             to
             import
             such
             an
             
               Assistance
               of
               the
               Holy
               Ghost
            
             with
             the
             Church
             ,
             which
             shall
             secure
             her
             from
             errour
             :
             So
             that
             still
             the
             Circle
             returns
             upon
             you
             :
             For
             ,
             
               you
               believe
               the
               Scriptures
               infallible
               ,
               because
               of
               the
               Churches
               Testimony
               ;
               and
               you
               believe
               the
               Church
               infallible
               ,
               because
               of
               the
               Promises
               in
               Scripture
               concerning
               the
               Assistance
               of
               the
               Holy
               Ghost
               with
               the
               Church
               ,
               so
               as
               to
               secure
               her
               from
               all
               errour
               .
            
             And
             thus
             ,
             I
             hope
             ,
             I
             have
             made
             good
             this
             
               general
               Attempt
            
             upon
             your
             
               way
               of
               resolving
               Faith
            
             ,
             by
             manifesting
             the
             great
             unreasonableness
             ,
             and
             manifest
             insufficiency
             of
             it
             .
          
           
             I
             now
             come
             to
             handle
             the
             particulars
             of
             this
             Chapter
             ,
             which
             consists
             of
             two
             things
             ,
             
             Proofs
             and
             Evasions
             ,
             the
             Proofs
             you
             produce
             for
             your
             
               Churches
               Infallibility
            
             ,
             and
             your
             Evasions
             as
             to
             those
             Arguments
             which
             are
             objected
             by
             his
             Lordship
             .
             Both
             of
             these
             will
             deserve
             our
             Consideration
             ;
             and
             if
             it
             appear
             ,
             that
             your
             Proofs
             are
             weak
             ,
             and
             your
             
               Evasions
               silly
            
             ,
             you
             will
             have
             no
             great
             cause
             to
             triumph
             in
             this
             Attempt
             of
             yours
             .
             As
             to
             your
             Proofs
             ,
             two
             things
             are
             considerable
             ,
             
               your
               Method
               of
               proving
            
             ,
             and
             the
             
               Proofs
               themselves
            
             .
             I
             begin
             with
             the
             first
             ,
             which
             you
             deliver
             in
             these
             words
             .
             
             
               Wherefore
               ,
               as
               to
               the
               last
               demand
               (
               in
               which
               only
               there
               is
               difficulty
            
             viz.
             
               How
               we
               know
               the
               Church
               to
               be
               infallibly
               governed
               by
               the
               Holy
               Ghost
               ;
               we
               answer
               ,
               that
               we
               prove
               it
               first
               in
               general
               ,
               not
               by
               the
               Scripture
               ,
               but
               by
               the
               Motives
               of
               Credibility
               ,
               which
               belong
               to
               the
               Church
               ,
               in
               the
               same
               manner
               as
               the
               Infallibity
               of
            
             Moses
             ,
             
               and
               other
               Prophets
               ,
               of
               Christ
               and
               his
               Apostles
               was
               proved
               ,
               which
               was
               by
               the
               Miracles
               they
               wrought
               ,
               and
               by
               other
               signs
               of
               an
               Infallible
               Spirit
               ,
               direction
               ,
               and
               guidance
               from
               God
               ,
               which
               appeared
               in
               them
               .
               Whence
               it
               is
               clear
               ,
               that
               we
               incurr
               no
               circle
               .
            
             That
             ,
             
               supposing
               all
               that
               true
            
             which
             you
             said
             before
             ,
             yet
             thereby
             you
             avoid
             not
             the
             circle
             ,
             I
             shall
             take
             it
             for
             granted
             ,
             I
             have
             already
             proved
             ,
             till
             you
             better
             inform
             me
             :
             Our
             business
             now
             therefore
             is
             ,
             to
             consider
             ,
             which
             way
             you
             prove
             this
             Infallibility
             of
             your
             Church
             ,
             which
             you
             tell
             us
             ,
             
               is
               not
               by
               Scripture
            
             (
             for
             which
             I
             commend
             your
             ingenuity
             )
             but
             by
             the
             
               Motives
               of
               Credibility
            
             .
             But
             ,
             lest
             any
             should
             think
             this
             a
             weak
             way
             of
             probation
             ,
             you
             tell
             us
             ,
             
               It
               is
               in
               the
               same
               manner
               that
               the
               Infallibility
               of
               all
               persons
               divinely
               inspired
               was
               proved
               ,
            
             not
             excepting
             
               Christ
               himself
            
             .
             A
             most
             heroical
             and
             generous
             Attempt
             !
             For
             which
             the
             Church
             of
             Rome
             is
             infinitely
             obliged
             to
             you
             ,
             if
             you
             make
             it
             good
             :
             For
             then
             it
             necessarily
             follows
             ,
             that
             there
             is
             as
             great
             danger
             in
             not
             
             believing
             the
             Infallibility
             of
             your
             Church
             ,
             as
             in
             not
             believing
             Moses
             and
             the
             
               Prophets
               ,
               Christ
            
             and
             his
             Apostles
             .
             For
             ,
             where
             there
             is
             an
             
               equal
               obligation
            
             to
             believe
             ,
             there
             is
             an
             
               equal
               sin
            
             in
             not
             believing
             ;
             and
             where
             the
             sin
             is
             equal
             ,
             it
             stands
             to
             reason
             that
             the
             punishment
             should
             be
             so
             too
             .
             I
             suppose
             you
             deny
             not
             ,
             but
             ,
             Where
             there
             are
             
               equal
               Motives
            
             inducing
             to
             believe
             ,
             there
             results
             an
             
               equal
               Obligation
            
             to
             Faith
             ,
             because
             the
             Grounds
             obliging
             to
             assent
             ,
             can
             be
             no
             other
             than
             the
             
               Motives
               inducing
            
             to
             it
             ;
             and
             if
             these
             Motives
             be
             as
             strong
             and
             evident
             for
             your
             
               Churches
               Infallibility
            
             ▪
             as
             for
             that
             of
             Moses
             and
             Christ
             ,
             men
             must
             be
             as
             much
             obliged
             now
             to
             believe
             your
             
               Church
               infallible
            
             ,
             as
             ,
             that
             
               Moses
               and
               Christ
               were
               so
            
             .
             So
             that
             the
             denial
             of
             your
             
               Churches
               Infallibility
            
             ,
             must
             needs
             be
             accounted
             by
             you
             to
             be
             as
             high
             a
             piece
             of
             Infidelity
             ,
             as
             if
             one
             should
             call
             in
             question
             the
             Infallibility
             of
             Christ
             himself
             .
             For
             you
             assert
             ,
             That
             you
             have
             the
             same
             Proofs
             for
             the
             Infallibility
             of
             your
             Church
             ,
             which
             there
             were
             to
             prove
             him
             infallible
             .
             I
             do
             not
             therefore
             wonder
             at
             your
             sharpness
             and
             severity
             in
             your
             censures
             of
             all
             out
             of
             your
             Church
             ,
             when
             upon
             your
             Principles
             the
             denying
             your
             
               Churches
               Infallibility
            
             ,
             must
             needs
             be
             an
             offence
             of
             as
             high
             a
             nature
             ,
             as
             if
             one
             denied
             the
             Infallibility
             of
             the
             
               Sacred
               Scriptures
            
             .
             But
             ,
             lest
             you
             should
             not
             think
             these
             any
             Absurdities
             at
             all
             ,
             we
             must
             come
             yet
             closer
             to
             the
             examination
             of
             your
             Proofs
             :
             For
             which
             we
             must
             enquire
             into
             these
             two
             things
             .
             1.
             
             Whether
             
               the
               same
               Motives
               of
               Credibility
               belong
               to
               your
               Church
               ,
               by
               which
            
             Moses
             
               and
               the
               Prophets
               ,
               Christ
               and
               his
               Apostles
               ,
               shewed
               their
               Testimony
               to
               be
               infallible
               .
            
             2.
             
             Whether
             ,
             on
             supposition
             you
             had
             the
             same
             Motives
             ,
             there
             were
             the
             same
             reason
             to
             believe
             the
             Testimony
             of
             your
             
               Church
               Infallible
            
             ,
             as
             there
             was
             to
             believe
             Them
             to
             be
             so
             .
          
           
             1.
             
             Whether
             
               the
               same
               Motives
               of
               Credibility
               belong
               to
               your
               Church
               or
               no.
            
             And
             here
             again
             ,
             these
             things
             offer
             themselves
             to
             consideration
             .
             1.
             
             By
             what
             means
             their
             Testimony
             was
             proved
             infallible
             .
             2.
             
             Whether
             your
             
               Churches
               Testimony
            
             can
             be
             proved
             by
             the
             
               same
               Motives
            
             or
             no.
             For
             the
             first
             ,
             you
             are
             pleased
             to
             give
             us
             this
             account
             ,
             Why
             Moses
             
               was
               accounted
               infallible
            
             ;
             
             
               for
               the
               Israelites
               seeing
            
             Moses
             
               to
               be
               a
               person
               very
               devout
               ,
               mild
               ,
               charitable
               ,
               and
               chaste
               ,
               and
               endowed
               with
               the
               gift
               of
               working
               miracles
               ,
               were
               upon
               that
               ground
               obliged
               to
               receive
               him
               for
               a
               true
               Prophet
               ;
               and
               to
               believe
               him
               infallible
               ,
               by
               acknowledging
               as
               true
               and
               certain
               ,
               whatever
               he
               proposed
               to
               them
               from
               God.
            
             All
             which
             I
             acknowledge
             to
             be
             very
             true
             ;
             but
             am
             much
             to
             seek
             ,
             how
             you
             will
             apply
             it
             to
             the
             proving
             your
             
               Churches
               Infallibility
            
             .
             What
             kind
             of
             Miracles
             those
             are
             which
             your
             Church
             pretends
             to
             ,
             will
             be
             examined
             afterwards
             ;
             the
             other
             
               Motives
               of
               Credibility
            
             mentioned
             ,
             are
             
               Devotion
               ,
               Mildness
               ,
               Charity
            
             ,
             and
             Chastity
             ;
             and
             these
             ,
             I
             suppose
             ,
             you
             look
             on
             as
             those
             Motives
             ,
             which
             must
             induce
             men
             to
             believe
             the
             
               Infallibility
               of
               your
               Church
            
             .
             But
             ,
             do
             you
             really
             think
             ,
             that
             every
             person
             who
             is
             
               devout
               ,
               mild
               ,
               charitable
            
             ,
             and
             chast
             ,
             is
             therefore
             infallible
             ?
             If
             not
             ,
             to
             what
             purpose
             do
             you
             produce
             them
             here
             ?
             if
             you
             do
             ,
             some
             out
             of
             
               your
               Church
            
             may
             be
             as
             infallible
             as
             those
             in
             it
             .
             Especially
             ,
             if
             your
             
               superstitious
               Ceremonies
            
             be
             the
             greatest
             part
             of
             your
             devotion
             ;
             and
             your
             
               burning
               of
               Hereticks
            
             ,
             the
             Argument
             of
             your
             mildness
             ;
             and
             your
             
               damning
               all
               out
               of
               your
               Church
               ,
            
             be
             the
             best
             evidence
             of
             your
             Charity
             ;
             and
             the
             
               lives
               of
               your
               Popes
            
             ,
             the
             most
             
               pregnant
               Instances
            
             of
             your
             
               Churches
               Chastity
            
             .
             The
             rest
             of
             your
             discourse
             ,
             wherein
             you
             endeavour
             after
             your
             way
             ,
             to
             
               prove
               tha
               there
               were
               sufficient
               Motives
               of
               Credibility
               ,
               to
               believe
               the
               Testimony
               of
               Christ
               and
               his
               Apostles
               ,
            
             I
             suppose
             no
             Christian
             will
             deny
             ;
             and
             
               that
               the
               Miracles
               wrought
               by
               them
               ,
               were
               Proofs
               that
               their
               Testimony
               was
               infallible
               ,
            
             I
             am
             so
             far
             from
             questioning
             ,
             that
             all
             your
             other
             Motives
             signifie
             nothing
             without
             them
             .
             Which
             ,
             because
             it
             
             hath
             so
             great
             an
             influence
             on
             the
             present
             dispute
             ,
             I
             think
             it
             necessary
             to
             be
             a
             little
             further
             cleared
             ,
             than
             it
             is
             by
             you
             ,
             and
             chiefly
             for
             this
             end
             ,
             to
             let
             you
             see
             ,
             
               how
               much
               you
               have
               befooled
               your self
               in
               attempting
               to
               prove
               the
               Infallibility
               of
               your
               Church
               ,
               in
               the
               same
               manner
               that
               Christ
               and
               his
               Apostles
               Infallibility
               was
               proved
               in
               ,
            
             and
             yet
             insisting
             on
             that
             of
             Miracles
             ,
             as
             the
             great
             evidence
             of
             their
             Infallibility
             ,
             which
             your
             Church
             cannot
             with
             any
             face
             pretend
             to
             .
             I
             acknowledge
             it
             then
             as
             a
             great
             Truth
             ,
             that
             it
             was
             necessary
             ,
             that
             the
             Testimony
             of
             all
             such
             who
             pretend
             to
             be
             infallible
             ,
             must
             be
             confirmed
             by
             such
             Miracles
             ,
             as
             Christ
             and
             his
             Apostles
             wrought
             ;
             Nay
             ,
             that
             it
             is
             impossible
             ,
             without
             such
             Evidence
             ,
             to
             prove
             any
             Testimony
             infallible
             ,
             where
             that
             Infallibility
             is
             pretended
             to
             ,
             
               independently
               upon
               Scripture
            
             ,
             as
             it
             is
             in
             your
             present
             case
             .
             Which
             will
             be
             thus
             made
             evident
             :
             
               Absolute
               Infallibility
            
             is
             not
             consistent
             with
             the
             shortness
             of
             the
             
               Humane
               Vnderstanding
            
             ,
             for
             such
             an
             Infallibility
             must
             suppose
             an
             infinity
             of
             Knowledge
             ;
             for
             ,
             where
             there
             is
             a
             defect
             in
             the
             Apprehension
             ,
             there
             is
             a
             possibility
             of
             deception
             ;
             therefore
             only
             an
             
               Infinite
               Being
            
             can
             be
             
               absolutely
               infallible
            
             .
             Now
             ,
             man's
             Vnderstanding
             being
             so
             finite
             ,
             and
             limited
             in
             its
             Conceptions
             ,
             it
             is
             on
             that
             account
             apt
             to
             be
             imposed
             upon
             ,
             and
             to
             form
             
               false
               Notions
            
             of
             things
             ;
             so
             that
             supposing
             no
             Being
             in
             the
             world
             of
             greater
             Perfections
             than
             man
             is
             ,
             there
             never
             could
             be
             any
             such
             thing
             as
             Infallibility
             among
             men
             .
             For
             ,
             though
             some
             mens
             Vnderstandings
             might
             outstrip
             others
             in
             the
             quickness
             of
             Conception
             ,
             and
             solidity
             of
             Judgement
             ;
             yet
             the
             Nature
             of
             Man
             being
             thus
             finite
             ,
             that
             presumption
             would
             lye
             against
             all
             pretence
             of
             Infallibility
             .
             It
             being
             then
             impossible
             ,
             that
             mans
             understanding
             should
             be
             
               in
               it self
               infallible
            
             ,
             we
             must
             consider
             ,
             whether
             there
             be
             a
             possibility
             it
             should
             receive
             any
             Infallibility
             from
             that
             
               Infinite
               Being
            
             ,
             which
             is
             above
             it
             .
             This
             then
             must
             be
             taken
             for
             granted
             ,
             that
             as
             an
             
               Infinite
               Vnderstanding
            
             cannot
             be
             deceived
             ,
             so
             
               Infinite
               Goodness
            
             cannot
             deceive
             .
             And
             therefore
             ,
             whatever
             doth
             immediately
             proceed
             from
             a
             
               Being
               infinitely
               Wise
               and
               Good
            
             ,
             cannot
             but
             be
             
               infallibly
               True.
            
             And
             there
             is
             no
             repugnancy
             at
             all
             ,
             in
             the
             nature
             of
             the
             thing
             ,
             but
             that
             this
             
               Infinite
               Being
            
             may
             ,
             in
             a
             way
             certain
             ,
             but
             imperceptible
             by
             us
             ,
             communicate
             to
             the
             Minds
             of
             Men
             such
             Notions
             of
             things
             ,
             which
             are
             the
             effects
             of
             his
             own
             Wisdom
             and
             Counsel
             :
             and
             this
             is
             that
             we
             call
             
               Divine
               Inspiration
            
             .
             But
             then
             we
             are
             still
             to
             consider
             ,
             That
             the
             understanding
             of
             a
             
               finite
               Creature
            
             ,
             cannot
             be
             any
             further
             infallible
             ,
             than
             as
             it
             receives
             those
             Notions
             which
             are
             imprinted
             upon
             it
             by
             the
             
               Infinite
               and
               Supreme
               Intellect
            
             of
             the
             world
             ;
             and
             such
             a
             person
             is
             no
             further
             infallible
             in
             what
             he
             speaks
             ,
             than
             as
             he
             delivers
             to
             the
             world
             those
             
               very
               Conceptions
            
             ,
             which
             are
             thus
             formed
             in
             his
             mind
             .
             And
             this
             is
             that
             which
             the
             Apostle
             means
             when
             he
             sayes
             ,
             That
             
               Holy
               men
               of
               God
               spake
               as
               they
               were
               moved
               by
               the
               Holy
               Ghost
               .
            
             
             And
             so
             far
             as
             they
             were
             thus
             moved
             ,
             so
             far
             they
             were
             infallible
             ,
             and
             no
             further
             .
             But
             this
             Infallibility
             being
             not
             intended
             meerly
             for
             the
             satisfaction
             of
             the
             mind
             of
             him
             that
             hath
             it
             ,
             but
             for
             the
             general
             good
             of
             the
             world
             ,
             it
             is
             necessary
             that
             there
             be
             some
             way
             whereby
             men
             may
             come
             to
             understand
             who
             are
             
               infallibly
               assisted
            
             ,
             and
             who
             not
             .
             For
             otherwise
             the
             world
             would
             be
             more
             exposed
             to
             delusions
             under
             this
             pretext
             of
             Infallibility
             ;
             than
             if
             there
             were
             never
             any
             such
             thing
             in
             the
             world
             .
             Either
             therefore
             every
             man
             must
             be
             
               infallibly
               assured
            
             in
             his
             mind
             ,
             that
             such
             a
             person
             is
             infallible
             in
             what
             he
             is
             to
             deliver
             ,
             which
             is
             a
             needless
             piece
             of
             Enthusiasm
             ;
             or
             else
             such
             
               external
               Evidences
            
             of
             it
             are
             to
             be
             used
             ,
             which
             may
             induce
             all
             rational
             and
             considerative
             persons
             to
             the
             belief
             of
             it
             .
             Which
             is
             the
             way
             that
             God
             in
             his
             
               infinite
               Wisdom
            
             hath
             made
             choice
             of
             ;
             by
             making
             those
             very
             persons
             ,
             whose
             
             understandings
             are
             thus
             assisted
             by
             him
             to
             be
             the
             Instruments
             of
             
               doing
               some
               things
               above
               the
               power
               of
               nature
               .
            
             And
             nothing
             can
             be
             more
             reasonable
             ,
             than
             to
             believe
             their
             Testimony
             True
             ,
             who
             are
             imployed
             as
             such
             immediate
             Instruments
             of
             
               Divine
               Power
            
             ;
             and
             if
             their
             Testimony
             be
             believed
             True
             ,
             their
             Doctrine
             must
             be
             Infallible
             ;
             for
             the
             greatest
             part
             of
             their
             Testimony
             is
             this
             ,
             That
             they
             deliver
             not
             their
             Doctrines
             from
             themselves
             ,
             but
             immediately
             from
             God.
             And
             consequently
             their
             Testimony
             must
             be
             owned
             as
             infallible
             ,
             in
             whatever
             they
             deliver
             as
             from
             God
             ;
             it
             being
             very
             unreasonable
             to
             think
             ,
             that
             God
             would
             favour
             such
             persons
             with
             so
             extraordinary
             a
             Power
             ,
             who
             should
             falsifie
             their
             message
             ,
             and
             deceive
             the
             world
             .
             Thus
             you
             see
             ,
             That
             whatever
             
               Motives
               of
               Credibility
            
             you
             would
             blind
             the
             world
             with
             ,
             there
             can
             be
             no
             Motive
             independent
             on
             Scripture
             ,
             which
             is
             sufficient
             to
             prove
             Infallibility
             ,
             but
             such
             a
             power
             of
             
               working
               Miracles
               ,
               which
            
             Moses
             ,
             
               and
               the
               Prophets
               ,
               and
               Christ
               ,
               and
               his
               Apostles
               had
               ,
            
             which
             last
             ,
             as
             you
             truly
             say
             ,
             
             
               received
               their
               Commission
               from
               Christ
               to
               preach
               every
               where
               ,
               and
               to
               confirm
               their
               words
               with
               signs
               that
               followed
               ;
               by
               which
               signs
               ,
               all
               their
               hearers
               were
               bound
               to
               submit
               themselves
               unto
               them
               ,
               and
               to
               acknowledge
               their
               words
               for
               infallible
               Oracles
               of
               Truth
               .
            
          
           
             Now
             ,
             What
             reasonable
             man
             could
             otherwise
             expect
             ,
             
             but
             that
             after
             you
             had
             so
             solemnly
             promised
             
               to
               prove
               the
               Infallibility
               of
               your
               Church
               ,
               in
               the
               very
               same
               manner
               that
            
             Moses
             ,
             
               with
               other
               Prophets
               ,
               Christ
               and
               his
               Apostles
               were
               first
               proved
               to
               be
               infallible
               ,
            
             which
             are
             twice
             your
             words
             ;
             
             and
             your
             at
             large
             shewing
             ,
             
               That
               the
               main
               ground
               why
               they
               were
               believed
               infallible
               ,
               was
               ,
               because
               of
               the
               Miracles
               wrought
               by
               them
               ,
               whence
               they
               needed
               not
               the
               Testimony
               of
               Scripture
               :
            
             You
             should
             have
             shewed
             us
             what
             kind
             of
             parallel
             Miracles
             are
             wrought
             in
             your
             Church
             ,
             to
             prove
             its
             infallibility
             .
             But
             ,
             instead
             of
             that
             ,
             when
             you
             come
             to
             the
             purpose
             ,
             you
             shuffle
             us
             off
             ,
             in
             a
             most
             ridiculous
             and
             impertinent
             manner
             :
             For
             ,
             you
             tell
             us
             ,
             
             That
             
               as
               therefore
            
             Moses
             ,
             
               our
               blessed
               Saviour
               ,
               and
               his
               Apostles
               ,
               were
               proved
               infallible
               by
               their
               works
               ,
               signs
               ,
               and
               miracles
               ,
               without
               Scripture
               ;
               so
               is
               the
               Church
               without
               help
               of
               the
               same
               sufficiently
               proved
               to
               be
               infallible
               by
               the
               Motives
               of
               Credibility
               .
            
             Well
             ,
             but
             what
             ,
             and
             where
             are
             these
             
               Motives
               of
               Credibility
            
             ?
             Are
             they
             of
             the
             same
             kind
             and
             nature
             with
             the
             signs
             and
             miracles
             wrought
             by
             them
             or
             not
             ?
             If
             not
             ,
             How
             can
             the
             way
             and
             manner
             be
             the
             same
             ,
             which
             you
             promised
             to
             prove
             the
             
               Churches
               Infallibility
            
             ?
             If
             not
             ,
             What
             assurance
             can
             you
             give
             us
             ,
             that
             those
             will
             prove
             Infallibility
             ,
             as
             well
             as
             their
             
               works
               and
               miracles
            
             ?
             This
             should
             have
             been
             demonstrated
             ,
             and
             those
             motives
             produced
             to
             the
             view
             of
             the
             world
             ,
             if
             you
             had
             designed
             any
             other
             than
             jugling
             with
             your
             Readers
             .
             Instead
             of
             this
             ,
             you
             tell
             us
             ,
             That
             
               Hereticks
               ,
               though
               they
               have
               the
               Scripture
               ,
               yet
               being
               out
               of
               the
               true
               Church
               ,
               they
               do
               wholly
               want
               these
               signs
               of
               Infallibility
               :
               of
               which
               ,
               see
            
             Bellarmine
             ,
             
               and
               other
               Catholick
               Authors
               discoursing
               more
               at
               large
               ,
            
             de
             notis
             Ecclesiae
             .
             
               'T
               is
               sufficient
               for
               the
               present
               ,
               to
               have
               declared
               how
               Catholicks
               fall
               not
               into
               a
               Circle
               ,
               as
               his
               Lordship
               pretends
               they
               do
               .
            
             These
             are
             excellent
             waies
             of
             proof
             ,
             and
             fit
             only
             for
             a
             Church
             that
             pretends
             to
             be
             infallible
             ,
             and
             then
             most
             of
             all
             ,
             when
             her
             Infallibility
             was
             to
             be
             proved
             .
             What
             did
             you
             lead
             us
             this
             long
             dance
             for
             ,
             if
             you
             never
             intended
             to
             prove
             your
             
               Church
               infallible
            
             ?
             Could
             you
             not
             have
             referred
             us
             to
             Bellarmine
             at
             first
             ,
             as
             well
             as
             at
             last
             ?
             Nay
             ,
             and
             now
             you
             do
             turn
             us
             off
             to
             him
             ,
             you
             bid
             us
             ,
             go
             seek
             the
             
               Notes
               of
               the
               Church
            
             ,
             and
             not
             the
             
               Proofs
               of
               Infallibility
            
             ;
             which
             ,
             sure
             ,
             are
             different
             things
             ,
             unless
             you
             suppose
             no
             
               Church
               True
            
             ,
             but
             what
             is
             Infallible
             .
             But
             however
             ,
             you
             are
             sure
             not
             to
             miss
             the
             Hereticks
             ,
             they
             must
             have
             a
             blow
             at
             parting
             ,
             
               They
               are
               
               out
               of
               the
               Church
               ,
               and
               do
               wholly
               want
               these
               signs
               of
               Infallibility
               .
            
             What
             
               signs
               of
               Infallibility
            
             ?
             speak
             out
             ,
             and
             tell
             us
             ,
             
               What
               they
               are
            
             ,
             and
             
               where
               they
               lye
            
             ,
             and
             
               how
               they
               may
               be
               known
            
             ?
             for
             otherwise
             we
             may
             mistake
             in
             the
             Physiognomy
             of
             your
             Church
             ,
             and
             instead
             of
             signs
             of
             Infallibility
             ,
             we
             may
             see
             shrewd
             signs
             of
             imposture
             and
             delusion
             in
             her
             .
             And
             it
             is
             the
             more
             suspicious
             ,
             because
             you
             are
             so
             afraid
             of
             producing
             them
             after
             so
             solemn
             a
             promise
             to
             do
             it
             .
             However
             ,
             you
             tell
             us
             ,
             
               'T
               is
               sufficient
               for
               the
               present
               to
               have
               declared
               how
               Catholicks
               fall
               not
               into
               a
               Circle
               :
            
             Well
             ,
             I
             see
             ,
             though
             we
             miss
             of
             of
             the
             
               Coals
               S.
            
             Laurence
             
               was
               broyled
               on
            
             ,
             we
             shall
             have
             a
             
               Feather
               from
               the
               wing
               of
               a
               Seraphim
            
             ;
             Though
             you
             fail
             of
             your
             promise
             ,
             we
             shall
             have
             something
             as
             good
             ;
             and
             as
             great
             a
             feat
             of
             activity
             as
             that
             had
             been
             ,
             viz.
             to
             let
             us
             see
             ,
             
               How
               the
               Papists
               dance
               in
               a
               round
               ,
               and
               yet
               make
               no
               Circle
               .
            
             Your
             demonstrations
             are
             so
             good
             in
             this
             kind
             ,
             it
             is
             pity
             you
             do
             not
             imploy
             your
             excellent
             wit
             in
             squaring
             
               Mathematical
               Circles
            
             ,
             as
             well
             as
             this
             ;
             and
             I
             shall
             as
             soon
             hope
             to
             see
             you
             perform
             the
             one
             ,
             as
             the
             other
             .
             But
             ,
             Can
             you
             ,
             without
             smiling
             at
             our
             simplicity
             ,
             tell
             us
             ,
             (
             after
             such
             a
             wide-mouthed
             promise
             ;
             as
             you
             made
             in
             the
             page
             foregoing
             ;
             
               But
               ,
               because
               we
               have
               often
               promised
               to
               prove
               the
               Infallibility
               of
               the
               Church
               ,
            
             
             
               it
               will
               be
               necessary
               to
               insist
               somewhat
               longer
               upon
               this
               Point
               ,
               and
               declare
               the
               matter
               at
               large
               )
               That
               it
               is
               enough
               to
               vindicate
               your selves
               from
               the
               Circle
               ?
            
             Was
             this
             the
             thing
             you
             promised
             ,
             or
             the
             proofs
             of
             your
             
               Churches
               Infallibility
            
             ?
             I
             confess
             
               Quid
               feret
               hic
               tanto
               dignum
               promissor
               hiatu
               ?
            
             came
             into
             my
             mind
             at
             first
             reading
             those
             words
             ,
             and
             it
             proves
             accordingly
             .
             You
             really
             meant
             no
             such
             thing
             ,
             as
             proving
             your
             
               Church
               infallible
            
             :
             and
             you
             are
             very
             excusable
             in
             it
             ,
             though
             you
             had
             promised
             it
             ;
             for
             no
             
               Promise
               can
               bind
               to
               impossibilities
            
             .
             But
             it
             may
             be
             yet
             ,
             though
             these
             Proofs
             do
             not
             come
             after
             the
             Promise
             ,
             they
             may
             have
             gone
             before
             it
             ;
             For
             I
             find
             before
             a
             large
             Catalogue
             mentioned
             of
             such
             
               signs
               and
               motives
            
             ,
             which
             may
             prove
             the
             
               Churches
               Infallibility
            
             ,
             as
             
               sanctity
               of
               life
               ,
               miracles
               ,
               efficacy
               ,
               purity
               and
               excellency
               of
               doctrine
               ,
               fulfilling
               of
               Prophecies
               ,
               succession
               of
               lawfully
               sent
               Pastors
               ,
               Vnity
               ,
               Antiquity
               ,
               and
               the
               very
               name
               of
               Catholick
               ,
            
             
             &c.
             
             Number
             enough
             ,
             if
             that
             would
             do
             it
             .
             But
             we
             shall
             see
             ,
             what
             force
             these
             Motives
             are
             of
             ,
             by
             these
             following
             Queries
             .
          
           
             1.
             
             Is
             it
             all
             one
             with
             you
             ,
             
               To
               know
               a
               Church
               to
               be
               true
               ,
               and
               to
               make
               it
               infallible
               ?
            
             These
             you
             call
             the
             
               Motives
               of
               Credibility
            
             for
             your
             
               Churches
               Infallibility
            
             ,
             were
             wont
             to
             be
             esteemed
             only
             the
             
               Notes
               of
               Distinction
            
             of
             the
             True
             Church
             from
             all
             others
             .
             The
             Question
             ,
             I
             suppose
             ,
             concerning
             these
             ,
             had
             this
             rise
             .
             There
             being
             ,
             after
             the
             Reformation
             ,
             several
             distinct
             Societies
             of
             men
             ,
             pretending
             to
             be
             the
             True
             
               Christian
               Church
            
             ,
             to
             which
             every
             Christian
             ought
             to
             associate
             himself
             ;
             there
             was
             a
             necessity
             of
             pitching
             on
             some
             way
             ,
             whereby
             the
             True
             
               Christian
               Church
            
             might
             be
             distinguished
             from
             other
             Communions
             ;
             which
             begat
             a
             new
             Controversie
             ,
             What
             were
             the
             proper
             Notes
             of
             this
             Society
             .
             Those
             of
             your
             party
             ,
             as
             Bellarmine
             tells
             you
             ,
             differed
             much
             in
             the
             number
             of
             them
             :
             Some
             of
             which
             are
             those
             by
             you
             mentioned
             ;
             but
             whether
             they
             be
             the
             True
             Notes
             of
             the
             Church
             or
             no
             ,
             which
             hath
             been
             largely
             examined
             by
             others
             ,
             What
             are
             these
             to
             the
             proof
             of
             Infallibility
             ,
             setting
             aside
             that
             of
             Miracles
             ?
             Is
             it
             not
             possible
             that
             there
             should
             be
             a
             Society
             of
             Men
             joyning
             together
             in
             the
             Profession
             of
             
               Christian
               Religion
            
             ,
             but
             these
             Men
             must
             presently
             be
             infallible
             in
             whatever
             they
             deliver
             as
             the
             Sense
             of
             their
             Society
             ?
             Their
             visible
             Profession
             of
             
               Christian
               Religion
            
             ,
             makes
             them
             a
             
               True
               Church
            
             :
             but
             cannot
             men
             seem
             to
             profess
             our
             Religion
             ,
             unless
             they
             have
             a
             visible
             
               Infallible
               Head
            
             to
             guide
             them
             ?
             Is
             Infallibility
             the
             Soul
             of
             a
             Church
             ,
             which
             gives
             it
             its
             Being
             ,
             I
             
             mean
             ,
             a
             
               present
               Infallibility
            
             continually
             actuating
             and
             informing
             the
             Body
             of
             it
             ?
             Cannot
             a
             man
             be
             known
             to
             be
             a
             
               True
               Man
            
             ,
             unless
             he
             be
             inspired
             ?
             Nor
             a
             Church
             distinguished
             from
             other
             Societies
             ,
             but
             by
             a
             Spirit
             of
             Infallibility
             ?
             The
             truth
             is
             ,
             Let
             Bellarmine
             multiply
             his
             
               fifteen
               Notes
               of
               the
               Church
            
             to
             
               fifteen
               hundred
            
             ,
             if
             he
             please
             ;
             nay
             ,
             let
             it
             pretend
             to
             what
             Infallibility
             it
             please
             :
             if
             any
             Society
             of
             men
             challenging
             the
             name
             of
             Church
             to
             it self
             ,
             do
             destroy
             the
             end
             of
             its
             Constitution
             ,
             or
             hold
             any
             thing
             directly
             contrary
             to
             the
             Foundation
             of
             its
             Institution
             ;
             all
             other
             Notes
             in
             the
             world
             can
             never
             make
             it
             a
             
               True
               Church
            
             .
             So
             that
             the
             only
             certain
             Note
             of
             a
             True
             Church
             ,
             is
             its
             Agreement
             with
             the
             primary
             Foundation
             of
             it
             in
             that
             Doctrine
             which
             was
             Infallible
             ,
             and
             attested
             by
             Miracles
             undoubtedly
             Divine
             :
             That
             which
             holds
             the
             
               Doctrine
               of
               Christ
            
             ,
             is
             the
             
               Christian
               Church
            
             ;
             and
             the
             nearer
             any
             Society
             comes
             to
             that
             ,
             the
             purer
             it
             is
             ;
             the
             more
             it
             is
             distant
             from
             it
             ,
             the
             more
             impure
             :
             and
             no
             man
             who
             honours
             the
             
               Christian
               Religion
            
             ,
             can
             be
             bound
             to
             communicate
             with
             the
             Impurities
             of
             such
             a
             Church
             ,
             let
             it
             bear
             it
             never
             so
             high
             under
             the
             pretence
             of
             Infallibility
             .
             If
             you
             boast
             never
             so
             much
             of
             your
             
               Vnity
               ,
               Succession
               ,
               Antiquity
            
             ,
             the
             
               name
               of
               Catholick
            
             ,
             &c.
             if
             your
             Doctrine
             be
             repugnant
             to
             what
             was
             originally
             delivered
             by
             the
             Founder
             of
             the
             
               Christian
               Church
            
             ;
             your
             Society
             is
             not
             the
             True
             
               Christian
               Church
            
             .
             But
             ,
             suppose
             it
             were
             ,
             and
             that
             it
             were
             known
             so
             to
             be
             by
             such
             Notes
             as
             these
             are
             ;
             Can
             you
             not
             conceive
             a
             Church
             should
             be
             consonant
             to
             the
             Doctrine
             of
             Christ
             ,
             but
             it
             must
             be
             it self
             infallible
             in
             
               deciding
               Controversies
            
             ?
             Cannot
             you
             imagine
             a
             Society
             consisting
             of
             all
             True
             Christians
             in
             the
             world
             ,
             should
             be
             made
             up
             of
             such
             persons
             who
             all
             firmly
             believe
             that
             
               Doctrine
               infallible
            
             which
             Christ
             delivered
             ,
             but
             yet
             judge
             themselves
             all
             fallible
             ,
             and
             dare
             not
             usurp
             that
             
               royal
               prerogative
            
             of
             Heaven
             ,
             in
             prescribing
             infallibly
             in
             matters
             questioned
             ,
             but
             leave
             all
             to
             judge
             according
             to
             the
             Pandects
             of
             the
             
               Divine
               Laws
            
             ,
             because
             each
             member
             of
             this
             Society
             is
             bound
             to
             take
             care
             of
             his
             soul
             ,
             and
             of
             all
             things
             that
             tend
             thereto
             ?
             Is
             such
             an
             Idea
             of
             a
             
               Christian
               Church
            
             ,
             a
             thing
             unreasonable
             ,
             inconsistent
             ,
             or
             contrary
             to
             any
             Law
             of
             its
             Foundation
             ;
             or
             rather
             ,
             is
             it
             not
             a
             very
             true
             and
             just
             representation
             of
             that
             Society
             of
             men
             ,
             which
             our
             
               blessed
               Saviour
            
             instituted
             as
             a
             Church
             in
             the
             world
             ?
          
           
             2.
             
             Do
             you
             mean
             ,
             
               That
               these
               Motives
               should
               prove
               the
               Christian
               Church
               at
               large
               infallible
               ,
               or
               your
               present
               particular
               universal
               Church
               of
            
             Rome
             ?
             
             For
             some
             of
             your
             Motives
             seem
             to
             respect
             the
             one
             ,
             and
             the
             rest
             the
             other
             Notion
             of
             it
             .
             When
             you
             mention
             
               miracles
               ,
               efficacy
               ,
               purity
               and
               excellency
               of
               Doctrine
               ,
               fulfilling
               of
               Prophecies
               ,
            
             do
             you
             really
             intend
             these
             for
             the
             proof
             of
             your
             
               present
               Roman-Churches
               Infallibility
            
             ,
             as
             that
             is
             distinct
             from
             all
             other
             Churches
             of
             Christians
             in
             the
             world
             ?
             If
             you
             do
             (
             as
             you
             must
             ,
             if
             you
             speak
             to
             the
             purpose
             )
             shew
             us
             what
             
               miracles
               ,
               efficacy
               ,
               purity
               and
               excellency
               of
               Doctrine
            
             there
             are
             in
             your
             Church
             beyond
             and
             beside
             all
             other
             Churches
             in
             the
             world
             :
             What
             
               fulfilling
               of
               Prophecies
            
             among
             you
             ,
             which
             makes
             your
             
               Church
               infallible
            
             ?
             Is
             it
             the
             Prophecy
             ,
             That
             
               your
               Church
               shall
               be
               infallible
            
             that
             is
             fulfilled
             ?
             Shew
             then
             to
             us
             where
             
               that
               Prophecy
            
             is
             ,
             and
             how
             it
             appears
             to
             be
             fulfilled
             ?
             Is
             it
             because
             
               your
               Church
               pretends
               to
               be
               infallible
               ?
            
             I
             do
             heartily
             acknowledge
             ,
             
               some
               Prophecies
               are
               therein
               fulfilled
            
             ,
             but
             such
             as
             your
             Church
             hath
             little
             ground
             to
             be
             proud
             of
             their
             accomplishment
             .
             But
             ,
             to
             all
             impartial
             Christians
             ,
             the
             accomplishment
             of
             
               those
               Prophecies
            
             ,
             which
             speak
             of
             the
             
               degenerate
               state
               of
               the
               Church
            
             ,
             as
             they
             are
             a
             great
             Confirmation
             of
             the
             Infallibility
             of
             the
             
               Divine
               Revealer
            
             of
             them
             ,
             when
             they
             see
             it
             so
             remarkably
             in
             the
             
               signatures
               of
               your
               Church
            
             ;
             so
             they
             are
             far
             from
             being
             any
             
             
               motive
               of
               credibility
            
             to
             them
             to
             prove
             your
             
               Church
               to
               be
               Infallible
            
             .
             Unless
             it
             be
             meant
             that
             
               the
               state
               of
               your
               Church
               is
               an
               infallible
               evidence
               that
               those
               Prophesies
               are
               fulfilled
               .
            
             But
             I
             pray
             ,
             why
             should
             
               fulfilling
               of
               Prophesies
            
             ,
             make
             your
             
               Church
               Infallible
            
             ?
             I
             had
             rather
             thought
             ,
             if
             you
             could
             have
             proved
             
               your
               Church
               to
               have
               been
               Prophetical
               ,
            
             it
             had
             been
             more
             to
             your
             purpose
             .
             And
             if
             your
             
               Popes
               in
               Cathedrâ
            
             had
             foretold
             
               future
               events
            
             ,
             which
             by
             their
             coming
             to
             pass
             ,
             had
             evidenced
             to
             the
             world
             they
             had
             a
             
               true
               spirit
               of
               Prophesie
            
             ,
             then
             indeed
             you
             had
             said
             something
             towards
             Infallibility
             .
             But
             that
             the
             
               meer
               fulfilling
               of
               Prophesies
            
             ,
             owned
             Divine
             by
             all
             Christians
             ,
             should
             prove
             
               your
               Church
               Infallible
            
             ,
             is
             such
             
               a
               motive
               of
               Credibility
            
             concerning
             that
             Infallibility
             ,
             that
             it
             proves
             nothing
             ,
             but
             by
             this
             consequence
             ,
             
               If
               Christ
               were
               Infallible
               ,
               then
               your
               Church
               is
               .
            
             Or
             do
             you
             mean
             ,
             
               because
               some
               Prophesies
               concerning
               your
               Church
               are
               fulfilled
               ,
               therefore
               your
               Church
               is
               Infallible
            
             ;
             by
             the
             same
             reason
             I
             hope
             you
             will
             not
             deny
             ,
             but
             
               that
               Antichrist
               is
               Infallible
            
             ,
             for
             when
             ever
             he
             did
             ,
             doth
             ,
             or
             shall
             appear
             ,
             no
             doubt
             there
             will
             be
             
               fulfilling
               of
               Prophesies
            
             ,
             and
             those
             very
             clear
             ones
             too
             .
             And
             therefore
             Antichrist
             and
             
               your
               Pope
            
             may
             go
             together
             for
             Infallibility
             .
          
           
             But
             it
             may
             be
             yet
             you
             have
             some
             
               other
               motives
            
             besides
             
               fulfilling
               Prophesies
            
             ,
             and
             those
             are
             miracles
             ;
             now
             you
             speak
             indeed
             to
             the
             purpose
             .
             But
             yet
             still
             we
             poor
             Infidels
             (
             
               because
               out
               of
               your
               Church
            
             )
             desire
             a
             little
             satisfaction
             concerning
             them
             too
             .
             1.
             
             We
             very
             reasonably
             desire
             ,
             
               That
               he
               in
               your
               Church
               who
               pretends
               most
               to
               infallibility
               ,
               should
               do
               these
               miracles
               himself
               .
            
             For
             that
             was
             alwayes
             the
             way
             in
             Scripture
             ,
             for
             them
             whose
             testimony
             was
             to
             be
             believed
             Infallible
             ,
             to
             be
             the
             workers
             of
             those
             miracles
             which
             should
             induce
             men
             to
             believe
             such
             an
             Infallibility
             .
             Do
             you
             think
             the
             Israelites
             would
             have
             believed
             
               Moses
               Infallible
            
             ,
             if
             any
             ordinary
             Israelite
             had
             wrought
             those
             miracles
             which
             he
             did
             ?
             unless
             you
             would
             suppose
             that
             those
             miracles
             were
             purposely
             wrought
             to
             have
             attested
             that
             
               Moses
               was
               Infallible
            
             .
             But
             yet
             God
             thought
             it
             much
             more
             fit
             ,
             that
             
               Moses
               himself
            
             should
             be
             the
             instrument
             of
             doing
             them
             ,
             and
             so
             it
             was
             with
             our
             
               Blessed
               Saviour
            
             .
             Let
             then
             your
             Church
             produce
             the
             several
             miracles
             wrought
             by
             your
             Popes
             to
             attest
             their
             Infallibility
             ;
             or
             ,
             if
             you
             believe
             
               Pope
               and
               Council
            
             the
             subject
             of
             Infallibility
             ,
             produce
             the
             miracles
             to
             prove
             that
             .
             God
             was
             alwayes
             so
             just
             and
             reasonable
             ,
             as
             not
             to
             expect
             the
             belief
             of
             any
             Infallibility
             without
             such
             evidences
             given
             for
             it
             as
             might
             perswade
             men
             to
             believe
             it
             :
             and
             you
             acknowledge
             ,
             
               That
               independently
               on
               Scripture
               there
               can
               be
               no
               such
               proof
               of
               Infallibility
               as
               Miracles
               ,
            
             and
             you
             require
             it
             from
             us
             to
             believe
             the
             
               present
               Church
               Infallible
            
             ,
             where
             then
             are
             your
             
               present
               miracles
            
             wrought
             to
             attest
             this
             Infallibility
             ?
             For
             as
             long
             as
             you
             require
             such
             an
             assent
             to
             the
             
               present
               Churches
               Infallibility
            
             ,
             it
             is
             necessary
             on
             your
             own
             grounds
             ,
             that
             the
             
               present
               Church
            
             should
             alwayes
             work
             miracles
             in
             order
             to
             the
             proving
             this
             Infallibility
             .
          
           
             2.
             
             We
             desire
             
               such
               miracles
               as
               may
               sufficiently
               convince
               the
               Infidels
               as
               to
               this
               point
               of
               your
               Infallibility
               .
            
             For
             that
             was
             alwayes
             the
             way
             used
             in
             Scripture
             ;
             The
             intention
             of
             miracles
             was
             to
             perswade
             those
             who
             did
             not
             believe
             .
             Would
             Pharaoh
             ,
             or
             the
             Aegyptians
             have
             believed
             Moses
             ,
             if
             all
             his
             
               miracles
               had
               been
               wrought
               in
               a
               corner
               ,
            
             where
             none
             but
             Israelites
             had
             been
             present
             ?
             Would
             the
             Jews
             have
             believed
             
               in
               Christ
            
             ,
             if
             he
             had
             not
             come
             in
             publick
             among
             them
             ,
             and
             wrought
             such
             frequent
             ,
             publick
             ,
             and
             uncontrouled
             miracles
             ,
             that
             his
             greatest
             enemies
             durst
             not
             deny
             them
             ?
             If
             you
             would
             then
             have
             us
             believe
             your
             
               present
               Churches
               Infallibility
            
             ,
             let
             your
             Pope
             ,
             or
             at
             least
             your
             Priests
             come
             and
             do
             such
             kind
             of
             miracles
             among
             
             us
             which
             may
             bear
             the
             examination
             of
             inquisitive
             men
             ,
             and
             then
             try
             whether
             we
             will
             not
             believe
             your
             Infallibility
             ;
             but
             till
             then
             ,
             excuse
             us
             .
             Think
             not
             we
             are
             of
             such
             easie
             Faith
             ,
             that
             the
             pretended
             growing
             out
             of
             a
             Leg
             in
             Spain
             ,
             or
             any
             of
             your
             famous
             miracles
             wrought
             by
             your
             Priests
             in
             Italy
             ,
             will
             perswade
             us
             to
             believe
             your
             
               Church
               Infallible
            
             .
             It
             is
             alwayes
             observed
             ,
             your
             miracles
             are
             most
             talked
             on
             ,
             where
             people
             are
             most
             ignorant
             ,
             and
             therefore
             most
             apt
             to
             be
             deceived
             .
             Your
             Priests
             ,
             like
             the
             Devils
             in
             the
             
               Primitive
               times
            
             ,
             can
             do
             no
             feats
             when
             their
             opposers
             are
             by
             ;
             It
             is
             an
             easie
             thing
             for
             a
             stump
             to
             grow
             a
             Leg
             in
             its
             passage
             from
             Spain
             hither
             ;
             for
             
               Fama
               crescit
               eundo
            
             ;
             such
             things
             are
             most
             believed
             where
             circumstances
             are
             least
             capable
             of
             examination
             .
             And
             the
             juglings
             and
             impostures
             of
             your
             Priests
             have
             been
             so
             notorious
             in
             this
             kind
             ,
             that
             their
             pretences
             to
             miracles
             have
             made
             more
             Infidels
             then
             Catholicks
             ,
             by
             making
             men
             more
             apt
             to
             question
             ,
             whether
             ever
             there
             were
             any
             
               real
               miracles
            
             done
             ,
             then
             believe
             the
             truth
             of
             yours
             .
             Very
             likely
             then
             it
             is
             ,
             that
             you
             should
             perswade
             the
             world
             your
             
               Church
               is
               Infallible
            
             ,
             because
             of
             the
             miracles
             wrought
             in
             it
             .
          
           
             3.
             
             What
             discrimination
             do
             you
             put
             between
             those
             
               lying
               wonders
            
             which
             you
             are
             foretold
             shall
             be
             wrought
             at
             the
             
               coming
               of
               Antichrist
            
             ,
             and
             those
             
               pretended
               miracles
            
             which
             are
             wrought
             among
             you
             ?
             Convince
             us
             by
             sufficient
             evidence
             ,
             that
             the
             things
             which
             seem
             most
             confirmed
             by
             your
             miracles
             ,
             viz.
             
               Invocation
               of
               Saints
            
             ,
             is
             a
             thing
             consonant
             to
             the
             doctrine
             established
             by
             the
             undoubted
             miracles
             of
             Christ
             and
             his
             Apostles
             ?
             If
             it
             be
             contrary
             to
             it
             ,
             either
             you
             must
             prove
             that
             doctrine
             false
             ;
             or
             ,
             if
             you
             admit
             it
             true
             ,
             you
             prove
             your
             miracles
             to
             be
             false
             :
             because
             contrary
             to
             a
             doctrine
             established
             by
             miracles
             undoubtedly
             Divine
             .
             And
             God
             can
             never
             be
             supposed
             to
             attest
             with
             miracles
             the
             truth
             of
             doctrines
             contrary
             to
             each
             other
             .
             And
             thence
             the
             wisest
             of
             your
             Church
             are
             so
             far
             from
             insisting
             on
             this
             of
             miracles
             for
             a
             
               motive
               of
               credibility
            
             concerning
             your
             
               Churches
               Infallibility
            
             ,
             that
             they
             leave
             it
             out
             from
             being
             a
             note
             of
             the
             Church
             ;
             because
             Hereticks
             ,
             as
             they
             say
             ,
             may
             as
             to
             all
             outward
             appearance
             work
             as
             great
             miracles
             as
             the
             best
             Catholicks
             .
             And
             therefore
             Bellarmin
             saith
             ,
             
             
               No
               man
               can
               have
               an
               absolute
               certainty
               concerning
               the
               truth
               of
               miracles
               ,
               because
               the
               Devil
               ,
               though
               he
               cannot
               work
               true
               miracles
               ,
               can
               work
               ,
               as
               to
               appearance
               ,
               the
               greatest
               .
            
             Therefore
             since
             the
             confirmation
             of
             
               Christian
               Religion
            
             by
             
               miracles
               undoubtedly
               Divine
            
             ,
             there
             can
             be
             no
             relyance
             on
             the
             tryal
             of
             miracles
             for
             the
             truth
             of
             any
             doctrine
             :
             for
             those
             very
             miracles
             and
             doctrine
             must
             be
             judged
             according
             to
             that
             rule
             of
             Faith
             which
             was
             confirmed
             by
             Divine
             miracles
             .
             Thus
             we
             have
             examined
             those
             motives
             which
             seem
             most
             to
             prove
             Infallibility
             ,
             and
             shewn
             how
             little
             they
             agree
             to
             the
             
               present
               Churches
               Infallibility
            
             .
          
           
             3.
             
             As
             to
             the
             
               other
               motives
            
             ,
             what
             evidence
             do
             you
             produce
             ,
             
               That
               where-ever
               they
               are
               ,
               the
               Church
               is
               Infallible
            
             ;
             and
             ,
             
             that
             these
             do
             
               infallibly
               belong
               to
               your
               Church
            
             ?
             for
             both
             these
             must
             be
             made
             evident
             ,
             or
             you
             do
             nothing
             .
             Now
             these
             motives
             are
             ,
             
               Sanctity
               of
               life
               ,
               Succession
               ,
               Vnity
               ,
               Antiquity
               ,
               and
               the
               very
               name
               of
               Catholick
               ,
            
             &c.
             
             How
             hard
             is
             it
             to
             conceive
             the
             connexion
             between
             these
             and
             infallibility
             !
             Nay
             ,
             they
             are
             so
             far
             from
             it
             ,
             that
             it
             hath
             been
             abundantly
             proved
             against
             your
             party
             ,
             that
             these
             are
             no
             certain
             notes
             of
             the
             
               true
               Church
            
             ,
             (
             which
             is
             a
             Controversie
             I
             shall
             not
             now
             discuss
             )
             .
             And
             if
             the
             Church
             cannot
             be
             proved
             to
             be
             true
             by
             them
             ,
             much
             less
             certainly
             will
             it
             be
             proved
             to
             be
             Infallible
             .
             But
             suppose
             all
             this
             ,
             is
             your
             Church
             so
             remarkable
             for
             
               Sanctity
               of
               life
            
             ,
             that
             it
             should
             be
             a
             motive
             for
             your
             Infallibility
             ?
             Have
             your
             Popes
             been
             indeed
             such
             
               Holy
               men
            
             ,
             that
             we
             may
             not
             question
             but
             they
             were
             moved
             by
             the
             
               Holy
               Ghost
               when
               they
               spake
            
             ?
             Certainly
             ,
             you
             
             have
             some
             other
             way
             to
             know
             it
             then
             all
             Histories
             both
             of
             friends
             and
             enemies
             ,
             and
             the
             constant
             fame
             of
             the
             world
             ,
             which
             hath
             then
             much
             abused
             us
             with
             stories
             quite
             of
             another
             nature
             .
             Or
             ,
             is
             the
             
               state
               of
               your
               Church
            
             so
             
               pure
               and
               holy
            
             ,
             that
             it
             must
             shew
             it self
             Infallible
             by
             that
             ?
             But
             whom
             will
             you
             be
             judged
             by
             in
             this
             case
             ?
             I
             desire
             you
             not
             to
             stand
             to
             the
             verdict
             of
             your
             Adversaries
             .
             Will
             you
             believe
             men
             of
             your
             
               own
               Communion
            
             ?
             pray
             read
             what
             sad
             complaints
             are
             made
             of
             the
             
               degenerate
               state
            
             of
             your
             Church
             by
             
               Petrarch
               ,
               Mantuan
               ,
               Clemangis
               ,
               Espencaeus
               ,
               Erasmus
               ,
               Cassander
               ,
            
             and
             several
             others
             ,
             and
             judge
             you
             whether
             we
             have
             not
             reason
             to
             cry
             up
             the
             
               Sanctity
               of
               your
               Church
               .
               But
               these
               ,
            
             (
             it
             may
             be
             you
             will
             say
             )
             
               were
               discontented
               persons
            
             .
             Will
             you
             believe
             then
             your
             Cardinals
             ?
             And
             if
             ever
             you
             will
             believe
             them
             ,
             it
             should
             certainly
             be
             ,
             when
             they
             meet
             to
             advise
             concerning
             the
             state
             of
             your
             Church
             ;
             and
             was
             not
             this
             the
             expression
             of
             the
             Colledge
             of
             
               chosen
               Cardinals
            
             for
             reformation
             of
             the
             Church
             ,
             under
             Paul
             3.
             
             
               Per
               nos
               ,
               inquimus
               ,
               per
               nos
               ,
               nomen
               Christi
               blasphematur
               apud
               gentes
               .
            
             Is
             not
             this
             a
             great
             evidence
             of
             your
             Sanctity
             ?
             If
             you
             will
             not
             believe
             the
             Cardinals
             ,
             you
             will
             not
             certainly
             question
             the
             judgement
             of
             him
             whom
             you
             would
             fain
             have
             to
             be
             Infallible
             ,
             the
             Pope
             himself
             .
             And
             these
             are
             the
             words
             of
             Adrian
             6.
             in
             his
             Instructions
             to
             his
             Legat
             at
             the
             diet
             of
             
               Norimberg
               A.
               D.
            
             1522.
             
             
               Scimus
               in
               hâc
               Sede
               aliquot
               jam
               annis
               multa
               abominanda
               fuisse
               ,
               abusus
               in
               Spiritualibus
               ,
               excessus
               in
               mandatis
               ,
               &
               omnia
               denique
               in
               perversum
               mutata
               .
            
             If
             ever
             Pope
             was
             Infallible
             he
             was
             in
             saying
             so
             ,
             and
             he
             could
             not
             but
             be
             
               in
               Cathedrâ
            
             when
             he
             said
             it
             .
             You
             see
             then
             what
             evidence
             you
             have
             from
             your selves
             concerning
             that
             
               Sanctity
               of
               life
            
             which
             is
             in
             your
             Church
             .
             But
             it
             may
             be
             still
             ,
             you
             do
             not
             mean
             
               real
               Sanctity
            
             ,
             but
             that
             the
             
               doctrine
               of
               your
               Church
            
             tends
             more
             to
             promote
             it
             ,
             then
             that
             of
             any
             
               other
               Church
            
             .
             I
             heartily
             wish
             ,
             the
             quite
             contrary
             could
             not
             be
             too
             truly
             said
             of
             it
             ,
             and
             it
             is
             well
             known
             ,
             that
             one
             of
             your
             great
             Artifices
             whereby
             you
             perswade
             great
             Persons
             to
             your
             Religion
             ,
             is
             ,
             the
             liberty
             it
             indulgeth
             them
             in
             sin
             here
             ,
             and
             yet
             the
             hopes
             it
             gives
             them
             of
             heaven
             hereafter
             .
             Our
             doctrine
             requires
             
               indispensable
               obedience
               to
               all
               the
               precepts
               of
               Christ
               :
            
             Yours
             tells
             them
             ,
             
               those
               which
               are
               the
               most
               strict
               and
               severe
               ,
               are
               not
               precepts
               ,
               but
               counsels
               of
               perfection
               .
            
             Ours
             ,
             
               That
               there
               is
               no
               hope
               of
               Salvation
               without
               hearty
               amendment
               of
               life
               :
            
             Yours
             ,
             
               That
               Pennance
               is
               requisite
               and
               external
               satisfaction
               to
               the
               Church
               ;
               and
               for
               internals
               ,
               that
               Contrition
               is
               very
               commendable
               ,
               but
               if
               there
               be
               not
               that
               ,
               Attrition
               will
               serve
               the
               turn
               .
            
             Ours
             ,
             
               Charges
               men
               to
               look
               to
               their
               Salvation
               in
               this
               life
               ,
               because
               when
               life
               is
               ended
               their
               estate
               is
               irrecoverable
               :
            
             Yours
             ,
             
               That
               though
               men
               dye
               in
               their
               sins
               ,
               yet
               they
               may
               be
               relieved
               by
               the
               prayers
               of
               the
               living
               ,
               and
               that
               there
               is
               hope
               they
               may
               get
               through
               Purgatory
               to
               Heaven
               at
               last
               .
            
             So
             that
             supposing
             any
             persons
             to
             own
             Christianity
             to
             be
             true
             ,
             it
             is
             hard
             to
             conceive
             there
             should
             be
             more
             Artifices
             imagined
             to
             reconcile
             the
             
               Love
               of
               the
               pleasures
               of
               sin
            
             here
             with
             the
             
               hopes
               of
               Heaven
            
             at
             last
             ,
             than
             are
             used
             by
             those
             of
             your
             Profession
             .
             So
             that
             if
             I
             should
             suppose
             my self
             a
             
               Heathen
               Philosopher
            
             ,
             and
             any
             of
             your
             Profession
             should
             come
             and
             tell
             me
             ,
             These
             were
             the
             Precepts
             ,
             and
             these
             the
             Promises
             of
             
               Christian
               Religion
            
             ,
             but
             I
             could
             believe
             none
             of
             them
             ,
             but
             by
             the
             
               Infallible
               proposition
               of
               your
               Church
            
             ,
             and
             that
             I
             was
             to
             know
             your
             
               Church
               Infallible
            
             by
             that
             
               Sanctity
               of
               life
            
             which
             was
             in
             it
             ;
             when
             I
             had
             throughly
             considered
             not
             only
             the
             impieties
             committed
             by
             the
             
               great
               ones
            
             of
             your
             Religion
             ,
             even
             in
             Rome
             in
             the
             first
             place
             ,
             but
             the
             Artifices
             used
             to
             enervate
             all
             the
             Precepts
             of
             
               real
               Sanctity
            
             ,
             and
             so
             plainly
             to
             see
             what
             interest
             and
             design
             is
             carried
             on
             under
             all
             these
             disguises
             :
             I
             should
             be
             insuperably
             assaulted
             with
             the
             thoughts
             that
             
             those
             of
             your
             Religion
             who
             were
             the
             Authours
             of
             these
             things
             ,
             were
             so
             far
             from
             believing
             your
             
               Church
               Infallible
            
             ,
             that
             they
             really
             believed
             neither
             Christian
             nor
             any
             other
             Religion
             in
             the
             world
             .
             So
             much
             for
             that
             
               Sanctity
               of
               life
            
             which
             is
             in
             your
             Chuch
             .
             As
             for
             your
             other
             motives
             of
             
               Vnity
               ,
               Succession
               ,
               Antiquity
               ,
               and
               the
               name
               of
               Catholick
               ,
            
             &c.
             they
             have
             so
             little
             affinity
             with
             any
             pretence
             of
             Infallibility
             ,
             and
             do
             equally
             agree
             to
             those
             Churches
             ,
             as
             the
             Greek
             and
             Abyssine
             ,
             which
             you
             are
             so
             far
             from
             acknowledging
             Infallible
             ,
             that
             you
             will
             not
             grant
             them
             to
             be
             
               true
               Churches
            
             (
             notwithstanding
             these
             Motives
             )
             that
             I
             cannot
             easily
             imagine
             to
             what
             end
             you
             produced
             them
             ,
             unless
             to
             let
             us
             see
             ,
             you
             had
             the
             gift
             of
             
               saying
               something
            
             ,
             though
             nothing
             to
             the
             purpose
             .
          
           
             When
             you
             have
             thus
             apparently
             failed
             in
             producing
             any
             shadow
             of
             proof
             for
             your
             
               Churches
               Infallibility
               by
               these
               motives
               of
               credibility
               ,
            
             
             we
             now
             come
             to
             see
             how
             good
             you
             are
             at
             the
             
               defensive
               part
            
             ,
             who
             have
             been
             so
             unhappy
             in
             your
             Attempts
             .
             Therefore
             we
             must
             consider
             what
             arts
             you
             use
             in
             putting
             by
             the
             force
             of
             those
             arguments
             which
             are
             produced
             against
             you
             by
             his
             Lordship
             .
             After
             he
             had
             urged
             that
             question
             against
             you
             ,
             
               How
               it
               may
               appear
               that
               your
               Church
               is
               infallibly
               governed
               by
               the
               Holy
               Ghost
               ,
            
             to
             which
             we
             have
             seen
             how
             impossible
             it
             is
             for
             you
             to
             give
             any
             satisfactory
             answer
             ,
             he
             proceeds
             to
             another
             Argument
             which
             lies
             in
             these
             words
             ;
             Besides
             ,
             
             
               this
               is
               an
               inviolable
               ground
               of
               reason
               ,
               That
               the
               principles
               of
               any
               conclusion
               must
               be
               of
               more
               credit
               then
               the
               conclusion
               it self
               .
               Therefore
               if
               the
               Articles
               of
               Faith
               ,
               the
               Trinity
               ,
               the
               Resurrection
               ,
               and
               the
               rest
               ,
               be
               the
               conclusions
               ,
               and
               the
               Principles
               by
               which
               they
               are
               proved
               be
               only
               Ecclesiastical
               Tradition
               ;
               it
               must
               needs
               follow
               ,
               that
               the
               tradition
               of
               the
               Church
               is
               more
               infallible
               then
               the
               Articles
               of
               Faith
               ,
               if
               the
               Faith
               which
               we
               have
               of
               the
               Articles
               should
               be
               finally
               resolved
               into
               the
               veracity
               of
               the
               Churches
               Testimony
               .
            
             To
             this
             your
             Answer
             is
             very
             considerable
             .
             1.
             
             You
             tell
             us
             ,
             
               That
               the
               ground
               of
               all
               this
               discourse
               is
               the
               authority
               of
            
             Aristotle
             
               cited
               in
               the
               Margent
               ,
               which
               you
               repeat
               after
               him
               .
            
             But
             I
             pray
             ,
             Whence
             learn'd
             you
             that
             this
             was
             all
             the
             ground
             of
             his
             discourse
             ?
             For
             his
             Lordship
             doth
             not
             say
             ,
             that
             Aristotle
             saith
             so
             ,
             and
             therefore
             it
             is
             so
             ;
             but
             saies
             ,
             
               That
               it
               is
               an
               inviolable
               ground
               of
               reason
               ,
            
             (
             which
             words
             you
             prudently
             left
             out
             ,
             that
             there
             might
             appear
             some
             shadow
             for
             such
             a
             cavil
             )
             and
             cites
             only
             the
             concurrent
             testimony
             of
             Aristotle
             with
             that
             evidence
             of
             reason
             which
             is
             in
             it
             .
             And
             will
             you
             deny
             this
             to
             be
             an
             undoubted
             principle
             in
             reason
             ,
             that
             ,
             
               That
               which
               is
               assumed
               as
               the
               ground
               and
               reason
               why
               I
               assent
               to
               any
               thing
               ,
               must
               be
               more
               certain
               and
               evident
               ,
               then
               that
               is
               which
               I
               assent
               to
               on
               that
               ground
               ?
            
             Certainly
             you
             must
             have
             an
             art
             above
             all
             other
             men
             to
             make
             the
             superstructure
             stronger
             then
             the
             foundation
             ;
             the
             particular
             Problems
             in
             Mathematicks
             ,
             more
             evident
             then
             the
             Postulata
             ;
             the
             conclusion
             ,
             surer
             then
             the
             Premisses
             .
             But
             you
             think
             to
             come
             off
             this
             absurdity
             .
             2.
             
             
               By
               distinguishing
               between
               Science
               and
               Faith
               ,
            
             or
             ,
             as
             you
             express
             it
             ,
             
               between
               the
               proceeding
               of
               the
               understanding
               when
               it
               works
               naturally
               and
               necessarily
               ,
               by
               and
               from
               the
               evidence
               and
               clearness
               of
               its
               object
               :
               and
               when
               it
               works
               supernaturally
               and
               produceth
               supernatural
               and
               free
               acts
               ,
            
             
             
               meerly
               or
               at
               least
               principally
               from
               the
               impulse
               and
               inclination
               of
               the
               will
               ;
               for
               in
               such
               cases
               the
               Maxim
               holds
               not
               ,
            
             viz.
             
               That
               the
               principles
               of
               a
               Conclusion
               must
               be
               of
               more
               credit
               then
               the
               conclusion
               it self
               .
               Now
               the
               act
               of
               believing
               is
               such
               an
               act
               ;
               that
               is
               ,
               which
               the
               understanding
               elicites
               ,
               rather
               by
               a
               voluntary
               and
               free
               inclination
               and
               consent
               of
               the
               will
               ,
               then
               from
               any
               evident
               certainty
               in
               the
               object
               whereto
               it
               assents
               .
            
             A
             most
             judicious
             and
             profound
             discourse
             !
             to
             which
             I
             know
             not
             whether
             ever
             I
             can
             perswade
             
               my
               will
            
             ,
             but
             I
             am
             sure
             ,
             I
             never
             
             shall
             
               my
               understanding
            
             .
             Lest
             you
             should
             think
             ,
             it
             is
             only
             some
             impulse
             of
             
               my
               will
            
             which
             hinders
             my
             assent
             ,
             I
             shall
             fairly
             lay
             down
             the
             Reasons
             which
             keep
             me
             from
             it
             .
          
           
             1.
             
             That
             all
             assent
             of
             the
             understanding
             is
             grounded
             upon
             evidence
             .
          
           
             2.
             
             That
             however
             that
             evidence
             proceeds
             ,
             yet
             the
             
               Foundation
               of
               assent
            
             must
             be
             more
             evident
             then
             the
             thing
             assented
             to
             .
             And
             these
             two
             I
             suppose
             will
             fully
             reach
             the
             scope
             of
             your
             Answer
             ,
             by
             shewing
             that
             your
             distinction
             
               of
               acts
               natural
               and
               supernatural
               ,
               is
               both
               untrue
               and
               impertinent
               .
            
          
           
             1.
             
             
               That
               all
               assent
               is
               grounded
               upon
               evidence
               ,
               i.
               e.
            
             that
             no
             man
             can
             assent
             to
             any
             thing
             
               meerly
               because
               he
               will
            
             ,
             but
             there
             must
             be
             sufficient
             reason
             inducing
             and
             perswading
             to
             that
             assent
             .
             You
             acknowledge
             
               this
               to
               be
               true
               in
               acts
               of
               Knowledge
               ,
               but
               not
               of
               Faith
            
             ;
             but
             ,
             What
             do
             you
             make
             to
             be
             the
             genus
             in
             your
             definition
             of
             Faith
             ?
             I
             suppose
             you
             will
             say
             ,
             it
             is
             
               an
               assent
               of
               the
               mind
            
             .
             If
             it
             be
             so
             ,
             the
             mind
             cannot
             be
             supposed
             to
             elicite
             an
             act
             of
             the
             same
             nature
             in
             so
             repugnant
             a
             manner
             to
             it self
             ,
             that
             it
             should
             assent
             to
             any
             thing
             without
             evidence
             .
             I
             know
             what
             discourses
             those
             of
             your
             party
             have
             ,
             concerning
             the
             obscurity
             which
             is
             necessary
             to
             Faith.
             If
             you
             mean
             obscurity
             as
             to
             the
             object
             believed
             ,
             
               i.
               e.
            
             that
             the
             matters
             to
             be
             believed
             are
             not
             so
             clear
             to
             us
             as
             demonstrations
             ,
             I
             will
             not
             gainsay
             it
             :
             but
             if
             you
             mean
             obscurity
             or
             want
             of
             evidence
             ,
             as
             to
             the
             reason
             inducing
             me
             to
             believe
             ,
             I
             utterly
             deny
             any
             such
             obscurity
             to
             belong
             to
             Faith
             ,
             or
             to
             be
             consistent
             with
             it
             .
             For
             God
             doth
             not
             require
             us
             to
             believe
             any
             thing
             without
             
               sufficient
               grounds
            
             for
             our
             believing
             it
             ,
             and
             those
             grounds
             do
             bear
             a
             proportionable
             evidence
             to
             the
             nature
             of
             that
             assent
             which
             he
             requires
             .
             If
             he
             requires
             an
             
               Infallible
               assent
            
             he
             gives
             
               Infallible
               grounds
            
             ;
             if
             he
             requires
             a
             firm
             and
             
               certain
               assent
            
             ,
             he
             gives
             
               firm
               and
               certain
               grounds
            
             ;
             if
             he
             requires
             only
             a
             
               probable
               assent
            
             ,
             he
             gives
             only
             
               probable
               evidence
            
             .
             But
             still
             ,
             such
             as
             the
             nature
             of
             the
             assent
             is
             ,
             such
             is
             the
             evidence
             he
             gives
             for
             it
             .
             To
             make
             this
             plainer
             by
             an
             Instance
             .
             
               That
               Christ
               was
               the
               true
               Messias
               ,
            
             he
             requires
             an
             assent
             built
             upon
             
               Infallible
               grounds
            
             ,
             and
             therefore
             God
             gave
             such
             
               Infallible
               evidence
            
             of
             it
             by
             the
             Miracles
             which
             he
             wrought
             .
             That
             these
             Miracles
             were
             once
             really
             done
             ,
             he
             requires
             our
             
               firm
               assent
            
             ,
             and
             therefore
             gives
             
               certain
               evidence
            
             by
             an
             Universal
             and
             uncontrouled
             tradition
             ;
             but
             whether
             St.
             Paul
             or
             any
             other
             
               Apostolical
               person
            
             were
             Authour
             of
             the
             Epistle
             to
             the
             Hebrews
             ,
             he
             requires
             only
             an
             assent
             built
             on
             the
             most
             
               probable
               grounds
            
             ,
             and
             therefore
             he
             hath
             given
             us
             no
             more
             for
             it
             .
             But
             still
             as
             the
             assent
             is
             ,
             so
             the
             evidence
             must
             be
             .
             For
             Faith
             being
             an
             act
             of
             the
             mind
             ,
             whose
             nature
             is
             to
             judge
             according
             to
             reason
             ,
             we
             cannot
             suppose
             any
             act
             of
             it
             to
             proceed
             in
             a
             
               brutish
               manner
            
             by
             a
             meer
             impulse
             of
             the
             will.
             I
             deny
             not
             ,
             but
             the
             will
             may
             be
             said
             to
             have
             some
             kind
             of
             influence
             upon
             the
             understanding
             ,
             both
             in
             furthering
             and
             hindering
             assent
             :
             but
             it
             is
             not
             by
             any
             command
             it
             hath
             over
             the
             mind
             in
             its
             acts
             ,
             but
             as
             it
             can
             divert
             the
             mind
             from
             ,
             or
             incline
             it
             to
             ,
             the
             searching
             into
             the
             evidence
             of
             the
             things
             .
             Therefore
             when
             we
             commonly
             say
             ,
             
               Facile
               credimus
               quae
               volumus
            
             ,
             and
             so
             on
             the
             contrary
             ;
             it
             is
             not
             because
             of
             the
             
               wills
               immediate
               power
            
             upon
             the
             understanding
             ,
             but
             ,
             as
             the
             desire
             of
             a
             thing
             makes
             us
             inquisitive
             after
             it
             ,
             so
             the
             dislike
             of
             it
             makes
             us
             unwilling
             to
             hear
             the
             reasons
             for
             it
             ,
             and
             ready
             to
             entertain
             any
             pretence
             against
             it
             .
             Thus
             ,
             I
             grant
             ,
             the
             will
             may
             have
             power
             upon
             the
             
               mind
               as
               to
               the
               eliciting
               the
               act
               of
               Faith
               ,
            
             not
             that
             I
             can
             assent
             to
             a
             thing
             as
             true
             ,
             because
             I
             desire
             it
             to
             be
             true
             ;
             but
             this
             inclination
             of
             the
             will
             removes
             those
             impediments
             which
             would
             obstruct
             my
             discovery
             of
             the
             evidence
             which
             is
             in
             it
             .
             You
             havs
             certainly
             a
             mind
             of
             another
             mould
             then
             others
             have
             that
             can
             believe
             thing
             
             which
             do
             not
             appear
             credible
             to
             you
             ;
             yet
             such
             a
             kind
             of
             Faith
             as
             this
             ,
             is
             very
             necessary
             for
             your
             
               Churches
               Infallibility
            
             ;
             and
             for
             that
             ,
             your
             discourse
             of
             believing
             by
             the
             impulse
             of
             the
             will
             ,
             is
             very
             proper
             and
             seasonable
             .
             But
             other
             persons
             may
             think
             it
             an
             Imperfection
             in
             their
             minds
             ,
             that
             they
             cannot
             believe
             any
             thing
             any
             further
             than
             it
             appears
             credible
             ;
             that
             is
             ,
             that
             they
             can
             go
             no
             further
             than
             they
             have
             legs
             ;
             nor
             see
             when
             their
             eyes
             are
             shut
             ,
             or
             the
             
               room
               dark
            
             .
             But
             ,
             it
             may
             be
             ,
             you
             will
             tell
             me
             ,
             
               All
               this
               discourse
               proceeds
               on
               supposition
               ,
               that
               Faith
               were
               a
               natural
               act
               of
               the
               mind
               ;
               but
               you
               speak
               of
               a
               supernatural
               Faith.
            
             It
             may
             be
             so
             ;
             but
             ,
             I
             hope
             ,
             you
             speak
             not
             of
             an
             
               irrational
               Faith
            
             ,
             which
             must
             believe
             things
             beyond
             the
             evidence
             of
             their
             
               Credibility
               .
               Faith
            
             ,
             whether
             natural
             or
             
               supernatural
               ,
               acquired
            
             or
             infused
             ,
             is
             still
             an
             act
             of
             the
             mind
             ;
             and
             let
             it
             have
             but
             what
             belongs
             to
             it
             as
             such
             ,
             and
             call
             it
             what
             you
             will.
             I
             deny
             not
             a
             peculiar
             Operation
             of
             Grace
             ,
             in
             the
             eliciting
             the
             Act
             of
             
               Divine
               Faith
            
             ;
             but
             still
             I
             say
             ,
             The
             manner
             whereby
             it
             is
             wrought
             ,
             must
             be
             agreeable
             to
             the
             nature
             of
             the
             Vnderstanding
             ,
             and
             by
             discovering
             the
             Credibility
             which
             is
             in
             the
             
               Objects
               of
               Faith.
            
             If
             you
             say
             ,
             The
             Assent
             is
             infused
             ,
             I
             must
             say
             ,
             The
             Evidence
             is
             first
             infused
             ;
             for
             as
             Christ
             ,
             when
             he
             healed
             the
             blind
             ,
             did
             not
             make
             them
             see
             Objects
             which
             did
             not
             
               appear
               visible
            
             ;
             so
             neither
             doth
             the
             
               Spirit
               of
               God
            
             in
             planting
             Faith
             make
             men
             discern
             Objects
             which
             do
             not
             appear
             credible
             ;
             and
             the
             stronger
             the
             Assent
             is
             ,
             the
             greater
             is
             the
             Evidence
             and
             Credibility
             of
             the
             Object
             .
             And
             can
             you
             call
             then
             that
             
               any
               free
               inevident
               Assent
            
             ,
             which
             goes
             no
             further
             than
             the
             Object
             appears
             credible
             ?
             It
             cannot
             be
             then
             any
             
               Act
               of
               the
               Will
            
             ,
             but
             meerly
             of
             the
             Mind
             ,
             which
             yields
             assent
             to
             any
             Object
             propounded
             as
             credible
             to
             it
             .
             So
             that
             in
             what
             way
             and
             manner
             Assent
             is
             required
             ,
             in
             that
             same
             manner
             doth
             God
             give
             proportionable
             evidence
             :
             I
             deny
             not
             but
             that
             Assent
             is
             required
             to
             Objects
             
               inevident
               to
               sense
            
             and
             reason
             ;
             but
             then
             I
             say
             ,
             The
             Assent
             is
             not
             required
             to
             what
             is
             obscure
             and
             inevident
             ;
             but
             to
             what
             is
             evident
             to
             us
             ,
             and
             therefore
             credible
             .
             In
             the
             
               Incarnation
               of
               the
               Son
               of
               God
               ,
            
             the
             manner
             of
             the
             
               Hypostatical
               Vnion
            
             is
             to
             us
             inevident
             ,
             but
             then
             God
             doth
             not
             require
             our
             Assent
             to
             the
             Manner
             ,
             but
             to
             the
             Truth
             of
             the
             thing
             it self
             .
             Where-ever
             God
             requires
             us
             to
             believe
             any
             thing
             as
             True
             ,
             he
             gives
             us
             evidence
             that
             it
             is
             so
             :
             where-ever
             it
             appears
             the
             thing
             is
             inevident
             ,
             we
             may
             lawfully
             suspend
             our
             Assent
             ,
             and
             ,
             for
             all
             that
             I
             know
             ,
             it
             is
             our
             duty
             so
             to
             do
             .
          
           
             But
             yet
             you
             have
             not
             done
             with
             this
             profound
             discourse
             ;
             
               For
               you
               very
               learnedly
               distinguish
               a
               double
               proceeding
               in
               probations
               ;
               the
               one
               is
               ,
            
             
             per
             principia
             intrinseca
             ,
             which
             you
             very
             well
             English
             (
             
               by
               intrinsecal
               Principles
            
             )
             i.
             e.
             
               such
               as
               have
               a
               necessary
               ,
               natural
               connexion
               with
               the
               things
               proved
               ,
            
             
             
               and
               do
               manifest
               and
               lay
               open
               the
               objects
               themselves
               ;
               the
               other
               is
               ,
            
             per
             principia
             extrinseca
             
               (
               by
               extrinsecal
               Principles
               )
               that
               is
               ,
               such
               as
               have
               no
               natural
               or
               necessary
               connexion
               with
               ,
               nor
               do
               produce
               any
               such
               evident
               manifestation
               of
               the
               things
               proved
               ,
               but
               their
               efficacy
               ,
            
             (
             viz.
             
               whereby
               they
               determine
               the
               understanding
               to
               assent
               )
               doth
               wholly
               depend
               on
               the
               worth
               and
               vertue
               of
               that
               external
               Principle
               ,
               whereby
               such
               probations
               are
               made
               .
               This
            
             you
             apply
             
               to
               Knowledge
               and
               Faith
               ,
               that
               as
               Knowledge
               proceeds
               in
               the
               former
               way
               ,
               so
               Faith
               doth
               in
               the
               latter
               ,
               which
               depends
               purely
               upon
               extrinsecal
               Principles
               ,
            
             viz.
             
               the
               Authority
               ,
               Veracity
               ,
               Goodness
               ,
               and
               Knowledge
               of
               God
               affirming
               it
               ;
               which
               was
               immediately
               known
               to
               the
               Prophets
               and
               Apostles
               ,
               but
               mediately
               to
               us
               ,
               which
               how●ver
               ,
               must
               be
               infallibly
               conveyed
               to
               us
               ,
               which
               can
               only
               be
               by
               the
               testimony
               of
               the
               Church
               .
            
             This
             is
             the
             substance
             of
             your
             third
             Section
             ;
             to
             which
             I
             answer
             ,
             1.
             
             That
             all
             Certainty
             in
             the
             acts
             of
             the
             Mind
             ,
             whether
             in
             Knowledge
             
             or
             Faith
             ,
             must
             equally
             suppose
             the
             Truth
             of
             some
             
               extrinsecal
               Principles
            
             ,
             viz.
             
               the
               veracity
               and
               goodness
               of
               God
               :
            
             for
             otherwise
             we
             cannot
             certainly
             judge
             of
             those
             you
             call
             
               Principia
               intrinseca
            
             ,
             to
             know
             what
             things
             have
             necessary
             and
             natural
             connexion
             with
             the
             things
             proved
             .
             For
             ,
             unless
             I
             suppose
             that
             God
             is
             so
             True
             and
             Good
             ,
             as
             not
             to
             suffer
             me
             to
             be
             deceived
             in
             the
             proper
             actings
             of
             my
             Faculties
             ,
             I
             may
             judge
             such
             things
             to
             have
             connexions
             and
             dep●ndencies
             one
             upon
             another
             ,
             which
             really
             have
             nothing
             so
             .
             And
             therefore
             ,
             so
             far
             your
             distinction
             concerning
             
               Science
               and
               Faith
            
             ,
             will
             not
             hold
             .
             But
             2.
             
             If
             the
             meaning
             of
             this
             distinction
             be
             only
             this
             ,
             That
             there
             is
             a
             different
             proceeding
             in
             a
             demonstration
             ,
             from
             what
             there
             is
             in
             
               an
               act
               of
               Faith
            
             ,
             I
             deny
             it
             not
             ;
             but
             suppose
             it
             nothing
             to
             your
             purpose
             .
             For
             ,
             though
             the
             evidence
             be
             discovered
             in
             a
             
               different
               way
            
             ,
             yet
             there
             is
             in
             both
             proportionable
             evidence
             to
             the
             nature
             of
             the
             Assent
             .
             When
             I
             assent
             ,
             because
             I
             know
             that
             the
             thing
             is
             true
             ,
             the
             evidence
             of
             the
             thing
             it self
             ,
             is
             the
             ground
             of
             that
             Assent
             ;
             but
             ,
             when
             I
             assent
             upon
             the
             Authority
             of
             any
             person
             ,
             the
             Credibility
             of
             his
             Testimony
             ,
             is
             the
             evidence
             on
             which
             that
             Assent
             is
             grounded
             .
             Though
             this
             latter
             evidence
             be
             of
             another
             kind
             ,
             yet
             it
             is
             sufficient
             for
             that
             act
             of
             the
             mind
             ,
             which
             is
             built
             upon
             it
             ;
             and
             that
             Testimony
             which
             I
             establish
             a
             firm
             Assent
             upon
             ,
             must
             be
             as
             evident
             in
             its
             kind
             ,
             
               i.
               e.
            
             of
             Credibility
             ,
             as
             the
             evidence
             of
             a
             thing
             demonstrable
             in
             the
             nature
             of
             a
             Demonstration
             .
             3.
             
             The
             main
             strength
             of
             your
             Answer
             seems
             to
             lye
             in
             this
             ,
             
               That
               in
               such
               an
               Assent
               as
               is
               built
               upon
               Authority
               ;
               as
               in
               the
               case
               of
               Faith
               ,
               when
               we
               do
               not
               immediately
               hear
               God
               speaking
               ,
               but
               it
               is
               conveyed
               to
               us
               by
               the
               Testimony
               of
               others
               ,
               it
               is
               necessary
               that
               this
               Testimony
               be
               infallible
               .
            
             But
             ,
             good
             Sir
             ,
             this
             is
             not
             our
             present
             Question
             ,
             Whether
             it
             be
             necessary
             that
             this
             Testimony
             be
             
               infallibly
               conveyed
            
             to
             us
             ,
             but
             ,
             supposing
             such
             an
             
               infallible
               Conveyance
            
             ,
             Whether
             that
             
               infallible
               Testimony
            
             must
             not
             be
             more
             credible
             than
             the
             matters
             which
             are
             believed
             upon
             it
             ?
             But
             ,
             as
             though
             never
             any
             such
             thing
             had
             been
             started
             :
             You
             give
             us
             a
             long
             discourse
             of
             the
             
               different
               proceeding
               of
               Science
               and
               Faith
               ,
            
             but
             never
             offer
             to
             apply
             it
             to
             the
             business
             in
             hand
             .
             I
             must
             therefore
             ingenuously
             commend
             you
             for
             an
             excellent
             Art
             of
             
               gliding
               insensibly
            
             away
             from
             a
             business
             you
             cannot
             answer
             ,
             and
             casting
             out
             a
             great
             many
             words
             not
             to
             the
             purpose
             ,
             that
             you
             may
             seem
             to
             touch
             the
             matter
             ,
             when
             you
             are
             far
             enough
             from
             it
             .
          
           
             And
             therefore
             I
             say
             ,
             Secondly
             ,
             
               That
               however
               the
               evidence
               proceeds
               in
               matters
               of
               Faith
               ,
               yet
               whatever
               is
               the
               Foundation
               of
               Assent
               ,
               must
               be
               more
               evident
               than
               the
               thing
               assented
               to
               .
            
             Especially
             where
             you
             suppose
             the
             Assent
             to
             be
             infallible
             ,
             and
             the
             
               Testimony
               infallible
            
             ,
             which
             must
             ascertain
             it
             to
             us
             .
             This
             will
             be
             plainer
             by
             an
             instance
             .
             If
             I
             ask
             you
             ,
             Why
             you
             believe
             
               the
               Resurrection
               of
               the
               dead
            
             ,
             your
             Answer
             is
             ,
             because
             of
             the
             Authority
             of
             him
             that
             reveals
             it
             :
             The
             next
             Question
             then
             is
             ,
             Why
             you
             believe
             
               that
               God
               hath
               revealed
               it
            
             ;
             your
             Answer
             is
             ,
             
               Because
               the
               Testimony
               of
               the
               Church
               is
               infallible
               which
               delivers
               it
               .
            
             Whereby
             it
             is
             plain
             ,
             That
             though
             your
             first
             Answer
             be
             from
             
               God's
               Authority
            
             ,
             yet
             the
             last
             resolution
             of
             your
             Faith
             ,
             is
             ,
             the
             
               Infallibility
               of
               your
               Churches
               Testimony
            
             ;
             and
             that
             being
             the
             
               last
               resolution
            
             ,
             that
             Infallibility
             must
             be
             the
             Principle
             on
             which
             the
             belief
             of
             the
             rest
             depends
             .
             For
             ,
             according
             to
             your
             Principles
             ,
             
               though
               God
               had
               revealed
               it
            
             ,
             yet
             if
             this
             Revelation
             were
             not
             attested
             by
             the
             
               infallible
               Testimony
            
             of
             your
             Church
             ,
             we
             should
             not
             have
             sufficient
             ground
             to
             believe
             it
             .
             And
             if
             without
             that
             ,
             we
             can
             have
             no
             sufficient
             ground
             to
             believe
             ,
             then
             this
             
               Principle
               The
               Church
               is
               infallible
            
             ,
             must
             be
             more
             credible
             than
             
               the
               Resurrection
               of
               the
               dead
            
             .
             Which
             was
             the
             Absurdity
             his
             Lordship
             charged
             upon
             you
             ,
             and
             you
             are
             far
             from
             being
             able
             to
             quit
             your self
             of
             .
          
           
           
             The
             next
             thing
             which
             you
             busie
             your self
             much
             in
             answering
             of
             ,
             is
             ,
             
               That
               according
               to
               these
               Principles
               of
               resolution
               of
               Faith
               ,
            
             
             
               you
               make
               the
               Churches
               Testimony
               the
               formal
               Object
               of
               Faith
               ,
               which
               you
               acknowledge
               your self
               to
               be
               a
               great
               Absurdity
               ,
               and
               therefore
               make
               use
               of
               many
               shifts
               to
               avoid
               .
            
             I
             shall
             reduce
             the
             substance
             of
             your
             verbose
             ,
             
             and
             immethodical
             Answer
             into
             as
             narrow
             a
             compass
             as
             I
             can
             ,
             without
             defalking
             any
             thing
             of
             the
             strength
             of
             it
             .
             You
             tell
             us
             then
             ,
             
               That
               our
               Faith
               is
               resolved
               into
               God's
               Revelations
               ,
               whether
               written
               ,
               or
               unwritten
               ,
               as
               its
               Formal
               Object
               ;
               and
               our
               Infallible
               Assurance
               ,
               that
               the
               things
               we
               believe
               as
               God's
               Revelations
               are
               revealed
               from
               him
               ,
               is
               resolved
               into
               the
               Infallibility
               of
               the
               Churches
               Definitions
               ,
               teaching
               us
               ,
               that
               they
               are
               his
               Revelations
               ;
               And
               that
               the
               Formal
               Cause
               of
               our
               Assent
               in
               Divine
               Faith
               ,
               is
               God's
               Revelation
               delivered
               to
               the
               Church
               without
               writing
               ;
               but
               ,
               because
               that
               is
               as
               it
               were
               at
               distance
               from
               us
               ,
               it
               is
               approximated
               ,
               or
               immediately
               applied
               to
               us
               by
               the
               infallible
               Declaration
               of
               the
               present
               Church
               .
               Hence
               it
               appears
               ,
               our
               Faith
               rests
               only
               upon
               God's
               Revelation
               as
               its
               Formal
               Object
               ,
               though
               the
               Churches
               Voice
               be
               a
               condition
               so
               necessary
               for
               its
               resting
               thereon
               ,
               that
               it
               can
               never
               attain
               that
               Formal
               Object
               without
               it
               .
               And
               lastly
               ,
            
             you
             tell
             us
             ,
             
               The
               Churches
               Authority
               then
               being
               more
               known
               to
               us
               than
               the
               Scriptures
               ,
               may
               well
               be
               some
               reason
               of
               our
               admitting
               them
               ,
               yet
               the
               Scriptures
               still
               retain
               their
               prerogative
               above
               the
               Church
               :
               and
               thence
               you
               distinguish
               of
               the
               certainty
               of
               the
               Object
               and
               Subject
               ;
               from
               all
               which
               you
               conclude
               ,
               That
               the
               Churches
               Definition
               is
               not
               the
               Formal
               Object
               of
               Faith
               ,
               but
               that
               our
               Faith
               relyes
               upon
               it
               as
               an
               Infallible
               Witness
               both
               of
               the
               written
               and
               unwritten
               Word
               of
               God
               ,
               which
               is
               the
               Formal
               Object
               .
            
             This
             is
             the
             substance
             ,
             in
             your
             long
             Answer
             ,
             of
             what
             hath
             the
             face
             of
             reason
             and
             pertinency
             :
             Which
             I
             come
             to
             a
             close
             and
             particular
             examination
             of
             .
             And
             that
             you
             may
             not
             say
             ,
             I
             pass
             over
             this
             important
             Controversie
             ,
             without
             a
             through
             discussion
             of
             it
             ;
             I
             shall
             first
             prove
             ,
             that
             it
             necessarily
             follows
             from
             your
             Principles
             ,
             That
             the
             Churches
             Infallible
             Testimony
             must
             be
             the
             Formal
             Object
             of
             Faith.
             And
             2.
             
             That
             the
             Answers
             you
             give
             are
             far
             from
             being
             satisfactory
             that
             it
             is
             not
             .
          
           
             1.
             
             
               That
               it
               necessarily
               follows
               from
               your
               Principles
               ,
               That
               the
               Churches
               Infallible
               Testimony
               must
               be
               the
               Formal
               Object
               of
               Faith.
            
             In
             order
             to
             which
             ,
             we
             must
             consider
             ,
             what
             the
             scope
             and
             design
             of
             this
             Discourse
             is
             ,
             concerning
             the
             
               Resolution
               of
               Faith.
            
             The
             Question
             started
             by
             Mr.
             Fisher
             ,
             in
             the
             Conference
             ,
             was
             ,
             
               How
               his
               Lordship
               knew
               Scripture
               to
               be
               Scripture
               ,
               or
               ,
               How
               the
               Divine
               Authority
               of
               the
               Scriptures
               was
               to
               be
               proved
               .
            
             To
             this
             his
             Lordship
             returns
             a
             large
             Answer
             ,
             to
             which
             you
             attempt
             a
             Reply
             in
             this
             Chapter
             ,
             and
             mention
             this
             to
             be
             the
             main
             Question
             ,
             
               How
               Scriptures
               may
               be
               known
               to
               be
               the
               Word
               of
               God.
               To
               this
               ,
            
             you
             tell
             us
             ,
             
               No
               satisfactory
               Answer
               can
               be
               given
               ,
               but
               from
               the
               infallible
               Testimony
               of
               the
               Church
               ,
               and
               the
               great
               reason
               given
               by
               you
               in
               all
               your
               discourse
               ,
               is
               this
               ,
               That
               this
               is
               an
               Article
               to
               be
               believed
               with
               Divine
               Faith
               ,
               and
               Divine
               Faith
               must
               be
               built
               on
               an
               Infallible
               Testimony
               .
            
             The
             Question
             then
             resulting
             hence
             ,
             is
             ,
             Whether
             on
             these
             Principles
             you
             do
             not
             make
             the
             
               Infallible
               Testimony
            
             of
             the
             Church
             ,
             the
             
               Formal
               Object
            
             of
             Faith
             ?
             You
             deny
             ,
             and
             we
             affirm
             it
             ;
             but
             before
             I
             come
             to
             the
             particular
             Evidences
             of
             the
             Cause
             ,
             some
             generall
             postulata
             must
             be
             laid
             down
             ,
             which
             by
             the
             very
             state
             of
             the
             Controversie
             ,
             must
             be
             acknowledged
             by
             you
             ,
             which
             are
             ;
          
           
             1.
             
             That
             the
             Question
             in
             dispute
             is
             not
             concerning
             the
             Formal
             Object
             of
             all
             things
             
               divinely
               revealed
            
             ,
             but
             concerning
             the
             believing
             this
             to
             be
             a
             
               particular
               Divine
               Revelation
            
             .
             For
             ,
             it
             is
             obvious
             to
             any
             one
             that
             considers
             ,
             what
             vast
             difference
             there
             is
             between
             those
             two
             Questions
             ,
             
               Why
               you
               
               believe
               that
               to
               be
               True
               which
               God
               hath
               revealed
            
             ;
             the
             plain
             and
             easie
             resolution
             of
             this
             ,
             is
             ,
             into
             the
             
               veracity
               and
               infallibility
               of
               God
            
             ,
             in
             all
             his
             Revelations
             .
             But
             it
             is
             quite
             another
             Question
             ,
             when
             I
             ask
             ,
             
               Why
               you
               believe
               this
               to
               have
               been
               a
               True
               Divine
               Revelation
               ?
            
             Or
             that
             such
             particular
             Books
             contain
             the
             Word
             of
             God.
             And
             it
             is
             apparent
             ,
             by
             the
             whole
             process
             of
             the
             the
             Dispute
             ,
             that
             the
             Question
             is
             not
             concerning
             the
             first
             ,
             but
             the
             second
             of
             these
             two
             .
          
           
             2.
             
             That
             the
             Question
             is
             not
             concerning
             any
             
               kind
               of
               perswasion
            
             ,
             as
             to
             this
             Divine
             Revelation
             ,
             but
             concerning
             that
             which
             you
             call
             
               Divine
               Faith.
            
             
          
           
             3.
             
             That
             this
             
               Divine
               Faith
               must
               be
               resolved
               into
               some
               Testimony
               supposed
               infallible
               .
            
             These
             three
             are
             things
             agreed
             on
             between
             both
             parties
             ,
             as
             appears
             by
             the
             whole
             management
             of
             this
             Controversie
             .
             Only
             you
             suppose
             this
             
               Infallible
               Testimony
            
             to
             be
             the
             Church
             ,
             which
             your
             Adversary
             denies
             ,
             and
             saith
             ,
             It
             will
             follow
             from
             thence
             ,
             that
             you
             make
             your
             
               Churches
               Testimony
               the
               Formal
               Object
               of
               Faith
               ,
            
             which
             I
             thus
             prove
             :
          
           
             1.
             
             That
             which
             is
             the
             only
             Ground
             and
             Foundation
             whereon
             a
             
               Divine
               Faith
            
             is
             built
             ,
             must
             be
             the
             
               Formal
               Object
               of
               Faith
            
             :
             but
             the
             Infallible
             Testimony
             of
             your
             Church
             ,
             is
             the
             only
             Foundation
             whereon
             Faith
             is
             built
             .
             By
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             I
             suppose
             you
             and
             I
             mean
             the
             same
             thing
             ,
             which
             is
             the
             Foundation
             whereon
             the
             Certainty
             of
             the
             Assent
             is
             grounded
             ,
             or
             the
             principal
             
               Objective
               Cause
               of
               Faith
               ,
               viz.
            
             not
             every
             account
             that
             may
             be
             given
             
               Why
               men
               believe
            
             ,
             but
             that
             which
             is
             the
             only
             
               Certain
               Foundation
            
             to
             establish
             a
             
               Divine
               Faith
            
             upon
             .
             Now
             ,
             let
             any
             one
             but
             consider
             what
             the
             Question
             is
             ,
             and
             what
             your
             resolution
             is
             ,
             and
             then
             judge
             ,
             Whether
             you
             make
             not
             the
             
               Churches
               Testimony
            
             the
             
               Formal
               Object
            
             .
             The
             Question
             is
             ,
             How
             we
             know
             the
             
               Scriptures
               to
               be
               the
               Word
               of
               God
            
             ;
             which
             in
             other
             terms
             is
             ,
             
               What
               the
               ground
               is
               why
               I
               assent
               to
               the
               Doctrine
               contained
               in
               Scripture
               as
               a
               Divine
               Revelation
               ?
            
             You
             say
             ,
             
               The
               Testimony
               of
               the
               Scripture
               it self
            
             cannot
             be
             that
             ground
             ;
             You
             say
             ,
             
               The
               Testimony
               of
               the
               Spirit
               cannot
               be
               it
            
             ;
             You
             say
             ,
             A
             
               Moral
               Certainty
            
             cannot
             be
             it
             ,
             because
             then
             it
             is
             not
             
               Divine
               Faith
            
             :
             What
             then
             is
             the
             reason
             why
             you
             believe
             it
             ?
             Do
             you
             not
             over
             and
             over
             say
             ,
             It
             is
             
               because
               of
               the
               infallible
               Testimony
               of
               the
               Church
               ,
               which
               gives
               us
               unquestionable
               assurance
               that
               this
               was
               a
               Divine
               Revelation
            
             ;
             and
             yet
             for
             all
             this
             ,
             this
             Testimony
             is
             not
             
               the
               Formal
               Object
            
             of
             this
             
               Divine
               Faith.
            
             The
             most
             charitable
             apprehension
             I
             can
             have
             of
             you
             ,
             when
             you
             write
             things
             so
             inconsistent
             ,
             is
             ,
             either
             that
             you
             understand
             not
             ,
             or
             consider
             not
             what
             you
             write
             of
             ,
             but
             take
             what
             hath
             been
             said
             in
             such
             cases
             by
             men
             of
             your
             own
             party
             ,
             and
             right
             or
             wrong
             that
             serves
             for
             an
             Answer
             .
             But
             for
             all
             this
             ,
             
             you
             tell
             us
             confidently
             ,
             
               That
               your
               Faith
               is
               not
               resolved
               into
               the
               voice
               of
               the
               Church
               ,
               as
               into
               its
               Formal
               Object
               ;
               but
               it
               is
               enough
               to
               say
               ,
               Our
               Faith
               is
               resolved
               into
               God's
               Revelations
               (
               whether
               written
               or
               unwritten
               )
               as
               its
               Formal
               Object
               :
               and
               our
               infallible
               assurance
               ,
               that
               the
               things
               we
               believe
               are
               Divine
               Revelations
               ,
               is
               resolved
               into
               the
               Infallibility
               of
               the
               Churches
               Definitions
               .
            
             These
             are
             excellent
             Notions
             if
             they
             would
             hang
             together
             .
             But
             ,
          
           
             1.
             
             We
             enquire
             not
             what
             is
             
               enough
               to
               say
            
             in
             such
             a
             case
             ,
             but
             what
             ground
             you
             have
             for
             saying
             what
             you
             do
             .
             You
             have
             
               enough
               to
               say
            
             upon
             many
             subjects
             in
             this
             Book
             (
             or
             else
             your
             Book
             would
             never
             have
             swell'd
             to
             the
             bulk
             it
             hath
             )
             but
             you
             have
             generally
             very
             
               little
               reason
            
             for
             
               what
               you
               say
            
             .
          
           
             2.
             
             Is
             that
             
               infallible
               Assurance
            
             ,
             that
             the
             things
             we
             believe
             as
             
               God's
               Revelations
            
             ,
             are
             revealed
             from
             him
             ,
             a
             thing
             call'd
             Faith
             or
             no
             ?
             If
             it
             be
             ,
             as
             I
             hope
             you
             will
             not
             deny
             it
             ,
             then
             by
             your
             own
             Confession
             ,
             Faith
             is
             resolved
             into
             the
             
               Churches
               Testimony
            
             as
             its
             Formal
             Object
             ;
             for
             ,
             you
             say
             ,
             This
             
               Infallible
               
               Assurance
            
             is
             resolved
             into
             the
             Infallibility
             of
             the
             Churches
             Definitions
             ,
             teaching
             us
             ,
             that
             they
             are
             his
             Revelations
             .
             These
             are
             your
             own
             words
             .
             And
             ,
             do
             you
             yet
             deny
             this
             Testimony
             of
             the
             Church
             to
             be
             the
             
               Formal
               Object
               of
               this
               infallible
               Assurance
               ?
            
          
           
             3.
             
             What
             is
             it
             you
             mean
             ,
             when
             you
             say
             ,
             That
             
               Faith
               is
               resolved
               into
               God's
               Revelations
               as
               its
               Formal
               Object
               ?
            
             Is
             it
             ,
             that
             the
             reason
             why
             we
             believe
             ,
             is
             ,
             
               Because
               God
               hath
               revealed
               these
               things
               to
               us
               ?
            
             But
             that
             ,
             you
             know
             ,
             is
             not
             the
             matter
             at
             all
             in
             question
             ,
             but
             ,
             How
             we
             come
             to
             assent
             to
             such
             a
             Doctrine
             as
             a
             
               Divine
               Revelation
            
             ?
             Answer
             me
             punctually
             to
             it
             ;
             Can
             you
             possibly
             resolve
             your
             Faith
             into
             any
             thing
             else
             ,
             as
             its
             
               Formal
               Object
            
             ?
             If
             you
             can
             ,
             I
             pray
             do
             us
             the
             favour
             to
             name
             it
             .
             If
             you
             resolve
             this
             Faith
             ,
             as
             you
             seem
             to
             express
             your
             mind
             ,
             
               into
               Divine
               Revelation
            
             ,
             as
             its
             Formal
             Object
             ;
             Shew
             us
             where
             that
             Revelation
             is
             extant
             ,
             for
             which
             you
             believe
             
               Scripture
               to
               be
               the
               Word
               of
               God.
            
             Is
             it
             the
             Scripture
             it self
             ,
             or
             a
             Revelation
             distinct
             from
             it
             ?
             If
             you
             say
             ,
             It
             is
             the
             
               Scripture
               it self
            
             ,
             then
             you
             must
             make
             the
             
               infallible
               Testimony
            
             of
             your
             Church
             needless
             ;
             for
             then
             we
             may
             have
             
               infallible
               Assurance
            
             ,
             that
             the
             things
             we
             believe
             are
             
               Divine
               Revelations
            
             ,
             without
             your
             
               Churches
               Testimony
            
             or
             Definitions
             :
             Then
             ,
             what
             is
             become
             of
             the
             
               unwritten
               Tradition
            
             you
             mention
             in
             these
             words
             ,
             If
             then
             it
             be
             demanded
             ,
             
             
               Why
               we
               believe
               such
               Books
               as
               are
               contained
               in
               the
               Bible
               to
               be
               the
               Word
               of
               God
               ;
               we
               answer
               ,
               Because
               it
               is
               a
               divine
               unwritten
               Tradition
               ,
               that
               they
               are
               his
               Word
               ;
               and
               this
               Divine
               Tradition
               is
               the
               Formal
               Object
               ,
               whereon
               our
               Faith
               relyes
               .
            
             Well
             then
             ,
             our
             last
             resolution
             of
             Faith
             is
             into
             this
             Divine
             unwritten
             Tradition
             :
             But
             ,
             whence
             come
             you
             to
             know
             ,
             that
             this
             
               Tradition
               is
               Divine
            
             ?
             Into
             what
             Revelation
             is
             the
             belief
             of
             that
             finally
             resolved
             ?
             Doth
             it
             appear
             to
             be
             so
             by
             it self
             ,
             and
             then
             why
             may
             not
             the
             Scripture
             ?
             or
             hath
             it
             some
             other
             Revelation
             ,
             and
             
               Divine
               Tradition
            
             to
             attest
             it
             ?
             And
             then
             the
             same
             Question
             returns
             concerning
             that
             ,
             and
             so
             
               in
               infinitum
            
             ,
             or
             else
             of
             necessity
             you
             must
             acknowledge
             one
             of
             these
             two
             things
             ;
             Either
             that
             some
             
               Divine
               Revelation
            
             may
             sufficiently
             manifest
             it self
             ,
             without
             any
             
               infallible
               Testimony
            
             of
             your
             Church
             :
             Or
             else
             ,
             that
             this
             
               infallible
               Testimony
            
             must
             be
             the
             
               Formal
               Object
               of
               Faith.
            
             Of
             these
             two
             ,
             chuse
             which
             you
             please
             .
          
           
             2.
             
             I
             prove
             that
             you
             must
             make
             the
             
               Churches
               Testimony
            
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             because
             either
             you
             must
             make
             it
             so
             ,
             or
             you
             must
             deny
             
               Divine
               Revelation
            
             to
             be
             the
             
               Formal
               Object
            
             of
             Faith
             ;
             because
             the
             reason
             is
             equal
             for
             both
             .
             I
             demand
             then
             ,
             How
             you
             resolve
             your
             Belief
             of
             the
             Truth
             of
             the
             
               Doctrine
               of
               Christ
            
             ,
             you
             tell
             me
             ,
             into
             
               Divine
               Revelation
            
             ,
             as
             its
             
               Formal
               Object
            
             ?
             I
             ask
             yet
             further
             ,
             Why
             you
             believe
             the
             
               Revelation
               made
               by
               Christ
               to
               be
               Divine
               .
            
             Your
             Answer
             must
             be
             ,
             either
             that
             your
             Churches
             Testimony
             gives
             you
             
               infallible
               Assurance
            
             of
             it
             ,
             and
             then
             the
             former
             Argument
             returns
             :
             or
             else
             that
             
               Christ
               manifested
               his
               Testimony
               to
               be
               infallible
               ,
            
             and
             therefore
             his
             
               Revelation
               Divine
            
             ,
             because
             of
             the
             
               Motives
               of
               Credibility
            
             ,
             which
             accompanied
             his
             preaching
             .
             If
             this
             be
             your
             Answer
             ,
             as
             it
             must
             be
             by
             your
             former
             discourse
             ,
             then
             by
             the
             same
             reason
             I
             prove
             your
             
               Churches
               Testimony
            
             to
             be
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             because
             you
             have
             endeavoured
             to
             prove
             the
             
               Churches
               Infallibility
            
             by
             the
             same
             
               Motives
               of
               Credibility
               that
               Moses
               and
               Christ
               proved
               theirs
               .
            
             Either
             therefore
             retract
             all
             your
             former
             discourse
             ,
             or
             else
             confess
             ,
             that
             by
             the
             same
             reason
             that
             the
             
               Divine
               Revelation
            
             made
             by
             Christ
             ,
             is
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             the
             
               infallible
               Testimony
            
             of
             your
             Church
             must
             be
             so
             too
             .
             For
             according
             to
             your
             own
             supposition
             ,
             there
             are
             
               equal
               Motives
               of
               Credibility
            
             ,
             and
             therefore
             equal
             obligation
             to
             believe
             the
             Infallibility
             of
             one
             as
             of
             the
             other
             .
          
           
           
             3.
             
             If
             the
             only
             reason
             which
             makes
             any
             thing
             be
             the
             
               Formal
               Object
            
             agrees
             to
             the
             Testimony
             of
             your
             Church
             ,
             then
             that
             Testimony
             must
             be
             the
             
               Formal
               Object
               of
               Faith
            
             to
             them
             that
             believe
             it
             .
             Now
             ,
             that
             which
             is
             the
             only
             reason
             which
             makes
             any
             thing
             to
             be
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             is
             the
             Supposition
             that
             it
             is
             infallible
             .
             For
             ,
             why
             do
             you
             resolve
             your
             Faith
             finally
             into
             
               Divine
               Revelation
            
             ?
             Is
             it
             not
             because
             you
             suppose
             God
             to
             be
             infallible
             in
             all
             Revelations
             of
             himself
             ;
             and
             therefore
             if
             your
             
               Church
               be
               infallible
            
             ,
             as
             you
             say
             it
             is
             ,
             by
             the
             same
             reason
             that
             must
             be
             the
             
               Formal
               Object
               of
               Faith
            
             ;
             as
             if
             it
             were
             by
             the
             revelation
             of
             God
             himself
             ?
             But
             here
             you
             think
             to
             obviate
             this
             objection
             by
             some
             strange
             distinctions
             concerning
             your
             Infallibility
             .
             You
             tell
             us
             therefore
             ,
             
               The
               Churches
               Infallibility
               is
               not
               absolutely
               and
               simply
               Divine
               ;
               or
               that
               God
               speaks
               immediately
               by
               her
               Definitions
               :
               but
               only
               that
               she
               is
               supernaturally
               infallible
               ,
            
             
             
               by
               the
               assistance
               of
               the
               Holy
               Ghost
               preserving
               her
               from
               all
               errour
               ,
               in
               defining
               any
               thing
               as
               a
               point
               of
               Christian
               Faith
               ,
               that
               is
               ,
               as
               a
               Truth
               revealed
               from
               God
               ,
               which
               is
               not
               truly
               and
               really
               so
               revealed
               .
            
             A
             rare
             Distinction
             this
             !
             You
             say
             afterwards
             ,
             
               The
               Churches
               Definition
               is
               absolutely
               infallible
               ,
               but
               yet
               this
               Infallibility
               is
               not
               absolutely
               and
               simply
               Divine
            
             :
             I
             pray
             tell
             us
             ,
             What
             is
             it
             then
             ?
             You
             say
             ,
             It
             is
             Supernatural
             ,
             but
             not
             Divine
             ,
             and
             this
             
               Supernatural
               Infallibility
               ,
               by
               the
               Assistance
               of
               the
               Holy
               Ghost
               securing
               from
               all
               errour
               ,
            
             but
             yet
             not
             
               absolutely
               and
               precisely
               Divine
            
             :
             I
             pray
             tell
             us
             ,
             What
             kind
             of
             Infallibility
             that
             was
             which
             the
             Apostles
             had
             in
             delivering
             the
             
               Doctrine
               of
               Christ
            
             ,
             was
             that
             any
             more
             than
             such
             a
             
               Supernatural
               Infallibility
            
             as
             you
             fondly
             arrogate
             to
             your
             
               Church
               ,
               viz.
            
             such
             a
             one
             as
             might
             secure
             them
             from
             all
             errour
             in
             defining
             any
             thing
             as
             a
             point
             of
             
               Christian
               Faith
            
             ,
             which
             was
             not
             so
             ,
             that
             is
             ,
             as
             a
             
               Truth
               revealed
               from
               God
            
             ,
             which
             was
             not
             truly
             and
             really
             so
             revealed
             .
             And
             yet
             ,
             I
             suppose
             ,
             you
             will
             not
             deny
             ,
             but
             those
             who
             lived
             in
             the
             Apostles
             times
             ,
             might
             resolve
             their
             Faith
             into
             that
             Infallibility
             which
             they
             had
             as
             its
             
               Formal
               Object
            
             ,
             and
             therefore
             why
             not
             as
             well
             into
             your
             
               Churches
               Infallibility
            
             ,
             since
             you
             pretend
             to
             as
             great
             Infallibility
             in
             your
             Church
             as
             ever
             was
             in
             the
             Apostles
             .
             Thus
             ,
             I
             hope
             ,
             I
             have
             shewn
             it
             impossible
             for
             you
             ,
             not
             to
             make
             the
             Churches
             Testimony
             the
             Formal
             Object
             of
             Faith
             ,
             since
             you
             make
             it
             infallible
             as
             you
             do
             .
          
           
             2.
             
             We
             come
             now
             to
             consider
             ,
             the
             
               little
               evasions
            
             and
             distinctions
             ,
             whereby
             you
             hope
             to
             get
             out
             of
             this
             Labyrinth
             .
             But
             ,
             having
             so
             manifestly
             proved
             ,
             that
             it
             follows
             from
             your
             Principles
             ,
             That
             the
             
               Churches
               Testimony
            
             is
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             all
             your
             distinctions
             fall
             of
             themselves
             ;
             for
             thereby
             it
             appears
             ,
             that
             your
             Churches
             Testimony
             is
             not
             meerly
             a
             
               necessary
               Condition
            
             of
             believing
             ,
             but
             is
             the
             
               Formal
               Cause
            
             and
             Reason
             of
             it
             ,
             therefore
             your
             instance
             of
             
               approximation
               in
               natural
               Causes
            
             ,
             
             
               is
               nothing
               to
               the
               purpose
            
             .
             No
             more
             is
             that
             of
             a
             
               Commonwealth's
               practising
               the
               same
               Laws
               ,
               being
               an
               Argument
               that
               those
               were
               its
               primitive
               Laws
               :
            
             Unless
             you
             suppose
             it
             impossible
             ,
             1.
             
             That
             a
             Common-wealth
             should
             ever
             alter
             its
             Laws
             .
             Or
             ,
             2.
             
             That
             it
             should
             practise
             contrary
             to
             its
             
               primitive
               Laws
            
             .
             Or
             3.
             
             That
             it
             should
             be
             
               supernaturally
               Infallible
            
             in
             judging
             which
             are
             
               primitive
               Laws
            
             ,
             and
             which
             not
             ;
             without
             these
             Suppositions
             ,
             I
             say
             ,
             That
             Instance
             signifies
             nothing
             to
             the
             business
             in
             hand
             ;
             and
             when
             you
             have
             proved
             these
             true
             ,
             I
             will
             give
             you
             a
             further
             Answer
             .
             Your
             Answer
             to
             
               Aristotles
               Text
            
             ,
             or
             rather
             to
             that
             
               undoubted
               Maxim
               of
               Reason
            
             ,
             with
             which
             the
             citation
             of
             Aristotle
             concurred
             ,
             hath
             been
             considered
             already
             .
             Your
             Answer
             to
             the
             Testimony
             of
             Canus
             ,
             is
             like
             the
             rest
             of
             your
             discourse
             ,
             trivial
             ,
             and
             not
             to
             the
             purpose
             ;
             for
             Canus
             doth
             not
             only
             deny
             the
             
               Churches
               Testimony
            
             to
             be
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             but
             the
             necessity
             of
             believing
             its
             Testimony
             
             to
             be
             
               infallible
               .
               Non
               intelligitur
               necessariò
               ,
               quod
               credo
               docenti
               Ecclesiae
               tanquam
               testi
               infallibili
               ,
            
             
             are
             the
             very
             words
             of
             the
             Testimony
             cited
             in
             the
             Margin
             of
             his
             Lordships
             Books
             .
          
           
             Your
             next
             Section
             affords
             us
             some
             more
             words
             ,
             but
             not
             one
             drachm
             more
             of
             reason
             .
             For
             ,
             How
             do
             you
             prove
             ,
             
               that
               the
               Churches
               Authority
               is
               more
               known
               to
               us
               than
               the
               Scriptures
               ?
            
             or
             ,
             How
             can
             you
             make
             it
             appear
             ,
             that
             there
             is
             any
             Authority
             ,
             but
             what
             is
             relative
             to
             us
             ,
             and
             therefore
             the
             distinction
             is
             in
             it self
             silly
             ,
             of
             
               Authority
               in
               se
               ,
               &
               quoad
               nos
               .
            
             For
             ,
             whatever
             hath
             Authority
             ,
             hath
             thereby
             a
             respect
             
               to
               some
            
             it
             hath
             its
             Authority
             over
             .
             And
             ,
             Can
             any
             thing
             be
             a
             ground
             of
             Faith
             
               simply
               and
               in
               it self
            
             ,
             which
             is
             not
             so
             
               towards
               us
            
             :
             For
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             is
             that
             for
             whose
             sake
             we
             believe
             ,
             and
             therefore
             ,
             if
             
               Divine
               Revelation
            
             be
             ,
             as
             you
             say
             ,
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             then
             it
             must
             be
             more
             
               known
               to
               us
            
             ,
             than
             the
             Testimony
             of
             the
             Church
             :
             For
             ,
             that
             must
             be
             more
             
               known
               to
               us
            
             ,
             which
             is
             the
             main
             cause
             of
             Believing
             .
             But
             ,
             if
             all
             your
             meaning
             be
             ,
             that
             we
             must
             first
             know
             what
             the
             
               Church
               delivers
               for
               Scripture
            
             ,
             before
             we
             can
             judge
             whether
             it
             were
             
               divinely
               revealed
            
             or
             no
             :
             I
             grant
             it
             to
             be
             true
             ;
             but
             what
             is
             this
             to
             your
             Infallibility
             ?
             Will
             you
             prove
             the
             
               Infallibility
               of
               your
               Church
            
             to
             be
             more
             
               known
               to
               us
            
             ,
             than
             that
             of
             the
             Scriptures
             ;
             and
             ,
             on
             supposition
             that
             were
             true
             ,
             can
             you
             then
             prove
             that
             the
             Scriptures
             should
             still
             retain
             their
             prerogative
             above
             the
             Church
             ?
             What
             your
             Authors
             distinguish
             concerning
             
               objective
               and
               subjective
               Certainty
            
             ,
             pertains
             not
             to
             this
             place
             ;
             for
             the
             worth
             and
             dignity
             of
             the
             Scriptures
             ,
             may
             exceed
             that
             of
             Tradition
             ,
             yet
             ,
             when
             the
             knowledge
             of
             that
             worth
             ,
             relyes
             on
             that
             Tradition
             ,
             your
             esteem
             of
             the
             one
             ,
             must
             be
             according
             to
             your
             esteem
             of
             the
             other
             .
             I
             will
             not
             here
             enquire
             ,
             
               Whether
               the
               adhesion
               of
               the
               Will
               ,
               can
               exceed
               the
               clearness
               of
               the
               Vnderstanding
            
             ;
             nor
             ,
             Whether
             Aristotle
             
               was
               unacquainted
               with
               subjective
               Certainty
            
             ;
             nor
             
               Whether
               our
               adhesion
               to
               Articles
               of
               Faith
               ,
               be
               stronger
               than
               to
               any
               Principles
               evident
               to
               natural
               Reason
               :
            
             For
             ,
             I
             look
             upon
             all
             these
             Assertions
             to
             serve
             you
             in
             no
             other
             capacity
             ,
             than
             as
             excursions
             from
             the
             matter
             in
             hand
             ;
             and
             therefore
             I
             shall
             not
             gratifie
             you
             so
             far
             as
             particularly
             to
             examine
             them
             .
             For
             all
             then
             that
             hath
             been
             yet
             produced
             by
             you
             ,
             his
             Lordships
             Argument
             remains
             good
             ,
             that
             ,
             according
             to
             your
             Principles
             ,
             
               the
               Churches
               Testimony
               must
               be
               made
               the
               Formal
               Object
               of
               Faith
               ,
            
             and
             I
             am
             the
             more
             confirmed
             in
             it
             by
             the
             weakness
             of
             your
             evasions
             ;
             and
             ,
             I
             hope
             ,
             I
             have
             now
             made
             good
             those
             words
             which
             you
             challenge
             his
             Lordship
             for
             ,
             
               That
               it
               were
               no
               hard
               thing
               to
               prove
               it
               .
            
          
           
             The
             next
             Absurdity
             charged
             upon
             you
             by
             his
             Lordship
             ,
             is
             ,
             
             
               That
               all
               the
               Authorities
               of
               Fathers
               ,
               Councils
               ,
               nay
               of
               Scripture
               too
               ,
            
             
             
               must
               be
               finally
               resolved
               into
               the
               Authority
               of
               the
               present
            
             Roman
             
               Church
               :
               And
               ,
               though
               they
               would
               seem
               to
               have
               us
               believe
               the
               Fathers
               ,
               and
               the
               Church
               of
               old
               ;
               yet
               they
               will
               not
               have
               us
               take
               their
               Doctrine
               from
               their
               own
               writings
               ,
               or
               the
               Decrees
               of
               Councils
               ,
               because
               ,
               as
               they
               say
               ,
               We
               cannot
               know
               by
               reading
               them
               ,
               what
               their
               meaning
               was
               ,
               but
               from
               the
               infallible
               Testimony
               of
               the
               present
            
             Roman
             
               Church
               teaching
               by
               Tradition
               .
               And
               this
               ,
               he
               tells
               you
               ,
               is
               ,
               the
               cunning
               of
               this
               devise
               .
            
             To
             which
             you
             answer
             ;
             
               By
               what
               hath
               been
               said
               ,
               it
               appears
               ,
               That
               there
               is
               no
               device
               or
               cunning
               at
               all
               ,
               either
               in
               taking
               away
               any
               thing
               due
               to
               the
               Fathers
               ,
            
             
             
               Councils
               ,
               or
               Scripture
               ;
               or
               in
               giving
               too
               much
               to
               the
               Tradition
               of
               the
               present
               Church
               .
               For
               we
               acknowledge
               all
               due
               respect
               to
               the
               Fathers
               ,
               and
               as
               much
               (
               to
               speak
               modestly
               )
               as
               any
               of
               our
               adversaries
               party
               .
               But
               ,
               they
               must
               pardon
               us
               ,
               if
               we
               prefer
               the
               general
               interpretation
               of
               the
               present
               Church
               ,
               before
               the
               result
               of
               any
               mans
               particular
               Phansie
               .
               As
               for
               Scripture
               ,
               we
               ever
               extol
               it
               above
               the
               Definitions
               
               of
               the
               Church
               ,
               yet
               affirm
               it
               to
               be
               in
               many
               places
               so
               obscure
               ,
               that
               we
               cannot
               be
               certain
               of
               its
               true
               sense
               ,
               without
               the
               help
               of
               a
               living
               ,
               infallible
               Judge
               ,
               to
               determine
               and
               declare
               it
               ,
               which
               can
               be
               no
               other
               than
               the
               present
               Church
               .
               And
               what
               we
               say
               of
               Scripture
               ,
               may
               ,
               with
               proportion
               ,
               be
               applied
               to
               Ancient
               General
               Councils
               .
               For
               ,
               though
               we
               willingly
               submit
               to
               them
               all
               ,
               yet
               where
               they
               happen
               to
               be
               obscure
               in
               matters
               requiring
               Determination
               ,
               we
               seek
               the
               assistance
               and
               direction
               of
               the
               same
               living
               Infallible
               Rule
               ,
            
             viz.
             
               the
               Tradition
               ,
               or
               the
               Sentence
               of
               the
               present
               Church
               .
            
             The
             Question
             is
             ,
             
               Supposing
               your
               Churches
               Testimony
               to
               be
               infallible
               ,
               without
               which
               we
               can
               have
               no
               Assurance
               of
               what
               Fathers
               ,
               Scriptures
               ,
               and
               Councils
               say
               ,
               What
               Authority
               remains
               among
               you
               ,
               to
               any
               ,
               or
               all
               of
               these
               ?
            
             And
             it
             is
             not
             ,
             what
             respect
             ,
             
               you
               tell
               us
            
             ,
             you
             give
             them
             ;
             (
             for
             you
             may
             as
             easily
             speak
             ,
             as
             believe
             contradictions
             )
             but
             what
             is
             really
             left
             to
             them
             ,
             if
             your
             Opinion
             concerning
             the
             present
             Churches
             Infallibility
             be
             true
             .
             And
             he
             that
             cannot
             see
             the
             
               cunning
               of
               this
               Device
            
             of
             resolving
             all
             into
             the
             Authority
             of
             the
             
               present
               Roman
               Church
            
             ,
             will
             never
             understand
             the
             interest
             of
             your
             Church
             ;
             but
             ,
             it
             seems
             ,
             you
             apprehend
             it
             so
             much
             ,
             as
             not
             to
             seem
             to
             do
             it
             ,
             and
             have
             too
             much
             cunning
             to
             confess
             it
             .
             But
             ,
             this
             must
             not
             be
             so
             easily
             passed
             over
             ,
             this
             being
             one
             of
             the
             grand
             Artifices
             of
             your
             Church
             ,
             to
             make
             a
             great
             noise
             with
             
               Fathers
               ,
               Scriptures
            
             ,
             and
             Councils
             among
             those
             most
             ,
             who
             understand
             them
             least
             ,
             when
             your selves
             resolve
             them
             all
             into
             the
             
               present
               Churches
               Testimony
            
             .
             Which
             is
             first
             to
             
               gagge
               them
            
             ,
             and
             then
             
               bid
               them
               speak
            
             .
          
           
             First
             ,
             For
             the
             Fathers
             ,
             you
             say
             ,
             
               You
               acknowledge
               all
               due
               respect
               to
               them
            
             ;
             but
             the
             Question
             is
             ,
             What
             kind
             of
             respect
             that
             is
             which
             
               can
               be
               due
            
             to
             them
             ,
             when
             ,
             let
             them
             speak
             their
             minds
             never
             so
             plainly
             ,
             and
             agree
             in
             what
             they
             please
             ,
             and
             deliver
             what
             they
             will
             as
             the
             Judgement
             of
             the
             Church
             ;
             yet
             all
             this
             can
             give
             us
             no
             Assurance
             at
             all
             on
             your
             Principles
             ,
             unless
             your
             Church
             doth
             infallibly
             determine
             the
             same
             way
             .
             What
             then
             do
             the
             Fathers
             signifie
             with
             you
             ?
             Doth
             the
             Infallibility
             of
             your
             
               Churches
               Definition
            
             depend
             on
             the
             consent
             of
             the
             
               Fathers
               ?
               No
            
             ,
             you
             tell
             us
             ,
             
               She
               is
               supernaturally
               assisted
               by
               the
               Holy
               Ghost
            
             ;
             and
             if
             so
             ,
             I
             suppose
             the
             judgement
             of
             the
             Fathers
             is
             not
             that
             which
             she
             relyes
             on
             .
             But
             ,
             it
             may
             be
             ,
             you
             will
             say
             ,
             
               This
               supernatural
               Assistance
               directs
               the
               Church
               to
               that
               which
               was
               the
               Judgement
               of
               the
               Fathers
               in
               all
               Ages
               .
            
             This
             were
             something
             indeed
             ,
             if
             it
             could
             be
             proved
             :
             But
             then
             I
             would
             never
             read
             the
             Fathers
             ,
             to
             know
             what
             their
             mind
             is
             ,
             but
             aske
             your
             Church
             what
             they
             meant
             :
             And
             ,
             though
             your
             Church
             delivers
             that
             as
             their
             sense
             ,
             which
             is
             as
             opposite
             as
             may
             be
             ,
             both
             to
             their
             words
             and
             judgements
             ;
             yet
             this
             is
             part
             of
             the
             respect
             due
             to
             them
             ,
             not
             to
             believe
             whatever
             
               they
               say
               themselves
            
             ,
             but
             what
             
               your
               Church
            
             tells
             us
             
               they
               say
            
             .
             A
             most
             compendious
             way
             for
             interpreting
             Fathers
             ,
             and
             making
             them
             sure
             not
             to
             speak
             any
             thing
             against
             your
             Church
             .
             Therefore
             I
             cannot
             but
             commend
             the
             ingenuity
             of
             
               Cornelius
               Mussus
            
             ,
             the
             
               Bishop
               of
               Bitonto
            
             ,
             who
             spake
             that
             out
             ,
             which
             more
             wary
             men
             are
             contented
             onely
             to
             think
             .
             
               Ego
               ,
               ut
               ingenuè
               fatear
               ,
               plus
               uni
               summo
               Pontitifici
               crediderim
               in
               his
               quae
               mysteria
               fidei
               tangunt
               ,
               quàm
               mille
               Augustinis
               ,
               Hieronymis
               ,
               Gregoriis
               .
               That
               I
               may
               deal
               freely
               ,
            
             saith
             he
             ,
             
               I
               would
               sooner
               believe
               the
               Pope
               in
               matters
               of
               Faith
               ,
            
             
             
               than
               a
               thousand
            
             Augustines
             ,
             Hieromes
             ,
             and
             Gregories
             .
             Bravely
             said
             ,
             and
             like
             a
             man
             that
             did
             heartily
             believe
             the
             
               Pope's
               Infallibility
            
             !
             And
             yet
             no
             more
             than
             every
             one
             will
             be
             forced
             to
             do
             that
             understands
             the
             Consequence
             of
             his
             own
             Principles
             .
             And
             therefore
             
               Alphonsus
               à
               Castro
            
             was
             not
             to
             be
             blamed
             
               for
               preferring
               an
               Epistle
               of
            
             Anacletus
             (
             though
             counterfeit
             )
             
             
               because
               Pope
               ,
               before
            
             Augustine
             ,
             Hierome
             ,
             
             
               or
               any
               other
               however
               holy
               or
               learned
               .
            
             These
             men
             understood
             themselves
             ,
             and
             the
             interest
             of
             their
             Church
             .
             And
             ,
             although
             the
             rest
             of
             them
             make
             
               finer
               leggs
            
             to
             the
             Fathers
             ,
             than
             these
             do
             ;
             yet
             when
             they
             seem
             to
             cross
             their
             way
             ,
             and
             entrench
             upon
             their
             Church
             ,
             they
             find
             not
             much
             
               kinder
               entertainment
            
             for
             them
             .
             We
             may
             guess
             at
             the
             rest
             by
             two
             of
             them
             ,
             men
             of
             great
             note
             in
             their
             several
             waies
             ,
             the
             one
             for
             Controversies
             ,
             the
             other
             for
             his
             
               Commentaries
               ,
               viz.
               Bellarmine
            
             and
             Maldonate
             ,
             and
             let
             us
             see
             ,
             when
             occasion
             serves
             ,
             how
             rudely
             they
             handle
             the
             Fathers
             .
             If
             S.
             Cyprian
             speaks
             against
             Tradition
             ,
             it
             was
             ,
             saith
             
               Bellarmine
               ,
               In
               defence
               of
               his
               errour
               ,
            
             
             
               and
               therefore
               no
               wonder
               if
               he
               argued
               after
               the
               manner
               of
               erroneous
               persons
               .
            
             If
             he
             opposeth
             
               Stephen
               the
               Bishop
               of
               Rome
            
             ,
             in
             the
             business
             of
             
               Rebaptization
               ;
               He
               seemeth
            
             ,
             saith
             he
             ,
             
               To
               have
               erred
               mortally
               in
               it
               .
            
             
             If
             S.
             
               Ambrose
               pronounce
               Baptism
               in
               the
               name
               of
               Christ
               ,
               to
               be
               valid
               ,
               without
               the
               naming
               other
               Persons
               in
               the
               Trinity
            
             ;
             
             Bellarmine
             is
             not
             afraid
             to
             say
             ,
             
               That
               ,
               in
               his
               judgement
               ,
               his
               Opinion
               is
               false
               .
            
             If
             S.
             Chrysostome
             saith
             ,
             
               That
               it
               is
               better
               not
               to
               be
               present
               at
               the
               Eucharist
               ,
               than
               to
               be
               present
               ,
               and
               not
               receive
               it
            
             ;
             I
             say
             (
             saith
             
               Bellarmine
               )
               That
            
             Chrysostome
             ,
             
             
               as
               at
               other
               times
               went
               beyond
               his
               bounds
               in
               saying
               so
               .
            
             If
             S.
             Augustine
             expound
             a
             place
             of
             Scripture
             not
             to
             his
             mind
             ,
             he
             tells
             him
             roundly
             ,
             
             
               He
               did
               not
               throughly
               consider
               what
               he
               said
               .
            
             Do
             not
             these
             things
             argue
             that
             due
             respect
             they
             had
             for
             the
             Fathers
             ;
             so
             long
             as
             they
             think
             they
             can
             make
             them
             serve
             their
             turns
             ,
             then
             
               Who
               but
               the
               Fathers
            
             ?
             If
             they
             appear
             refractory
             ,
             and
             will
             not
             serve
             as
             
               hewers
               of
               wood
            
             ,
             and
             
               drawers
               of
               water
            
             to
             them
             ,
             then
             
               Who
               are
               the
               Fathers
            
             ?
             it
             is
             the
             Churches
             judgement
             they
             rely
             on
             ,
             and
             not
             the
             Fathers
             .
             And
             therefore
             they
             never
             want
             waies
             themselves
             of
             eluding
             all
             the
             Testimonies
             produced
             out
             of
             them
             :
             If
             they
             cannot
             say
             ,
             those
             Testimonies
             are
             forged
             (
             as
             some
             of
             them
             say
             it
             ,
             without
             any
             shew
             of
             reason
             ,
             concerning
             that
             part
             of
             the
             Epistle
             of
             Epiphanius
             ,
             about
             the
             tearing
             the
             vail
             ,
             in
             which
             an
             Image
             was
             painted
             at
             Anablatha
             .
             )
             And
             as
             Bellarmine
             answers
             concerning
             the
             Author
             of
             the
             
               imperfect
               work
            
             on
             Matthew
             ,
             because
             he
             saith
             ,
             
               There
               is
               no
               way
               to
               the
               finding
               Truth
               ,
               but
               reading
               the
               Scriptures
            
             ;
             he
             therefore
             saith
             ,
             This
             whole
             place
             was
             inserted
             by
             the
             Arrians
             ;
             
             as
             though
             that
             had
             been
             any
             part
             of
             the
             Controversie
             between
             the
             Arrians
             and
             others
             .
             If
             Origen
             ,
             or
             Cyril
             ,
             on
             Leviticus
             ,
             saith
             ,
             
               It
               is
               necessary
               to
               follow
               the
               Scriptures
               ,
            
             then
             an
             Answer
             is
             ready
             ▪
             
             That
             these
             Homilies
             are
             of
             no
             great
             Authority
             :
             but
             if
             these
             will
             serve
             
               to
               defend
               the
               Apocrypha
            
             ;
             if
             they
             speak
             of
             the
             
               Obscurity
               of
               Scripture
            
             ;
             
             if
             they
             mention
             
               the
               observation
               of
               Lent
            
             ;
             if
             they
             speak
             of
             any
             thing
             
               tending
               to
               Auricular
               Confession
            
             ,
             or
             Pennance
             ,
             then
             they
             are
             good
             and
             authentick
             enough
             .
             Thus
             the
             price
             of
             the
             Fathers
             rises
             and
             falls
             according
             to
             their
             Vse
             ,
             like
             Slaves
             in
             the
             market
             .
             If
             yet
             the
             Fathers
             seem
             to
             deliver
             their
             judgements
             peremptorily
             in
             a
             matter
             contrary
             to
             the
             present
             sense
             of
             their
             Church
             ,
             then
             either
             they
             speak
             it
             in
             the
             
               heat
               of
               disputation
            
             ,
             or
             ,
             if
             not
             ,
             they
             were
             contradicted
             by
             others
             as
             good
             as
             they
             ;
             if
             many
             of
             them
             concurr
             ,
             yet
             it
             was
             but
             their
             
               private
               judgement
            
             ,
             not
             the
             sense
             of
             the
             
               Catholick
               Church
            
             which
             they
             delivered
             .
             Still
             we
             see
             ,
             the
             rate
             the
             Fathers
             stand
             at
             ,
             is
             their
             agreement
             
             with
             the
             
               present
               Roman-Church
            
             ,
             if
             they
             differ
             from
             this
             ,
             they
             were
             Men
             like
             others
             ,
             and
             might
             be
             deceived
             ,
             only
             the
             Pope
             is
             infallible
             ,
             or
             at
             least
             the
             
               present
               Roman-Church
            
             .
             For
             ,
             if
             
               Hilary
               ,
               Gregory
               Nyssen
               ,
               Chrysostome
               ,
               Cyril
               ,
               Augustine
               ,
            
             and
             others
             say
             ,
             That
             Christ
             ,
             when
             he
             said
             ,
             
               Vpon
               this
               Rock
               will
               I
               build
               my
               Church
               ,
            
             understood
             
               Peter's
               Confession
            
             or
             
               himself
               ,
               Nihil
               magis
               alienum
               à
               sensu
               Christi
               cogitari
               potuit
               ,
            
             
             saith
             
               Maldonate
               ,
               Nothing
               could
               be
               more
               incongruous
               than
               what
               they
               say
               .
            
             And
             in
             the
             next
             words
             tell
             us
             ,
             
               That
               all
               the
               Ancient
               Writers
               except
            
             Hilary
             ,
             
               expounded
               ,
               the
               gates
               of
               Hell
               one
               way
               ,
               but
               he
               gives
               another
               sense
               of
               them
               .
            
             The
             same
             liberty
             he
             takes
             in
             very
             many
             other
             places
             .
             
             By
             which
             we
             have
             a
             tast
             of
             that
             
               due
               respect
            
             which
             you
             owe
             to
             the
             Fathers
             ,
             which
             is
             ,
             
               To
               value
               them
               ,
               as
               far
               as
               they
               concurr
               with
               your
               Church
               ,
               and
               no
               more
            
             ;
             otherwise
             they
             are
             but
             the
             results
             of
             mens
             particular
             phancies
             ,
             and
             not
             to
             be
             compared
             with
             the
             
               infallible
               Judgement
            
             of
             your
             Church
             .
          
           
             But
             ,
             though
             it
             may
             not
             be
             so
             evident
             ,
             that
             you
             give
             so
             great
             respect
             to
             the
             Fathers
             ,
             
             yet
             it
             is
             notorious
             what
             reverence
             you
             shew
             to
             the
             
               sacred
               Scriptures
               .
               As
               for
               Scripture
            
             (
             say
             you
             )
             
               we
               ever
               extol
               it
               above
               the
               Definitions
               of
               the
               Church
               :
            
             What
             ,
             ever
             !
             Do
             you
             think
             we
             have
             forgot
             the
             brave
             comparisons
             which
             have
             been
             made
             by
             your
             Writers
             ,
             to
             shew
             the
             respect
             you
             bear
             to
             the
             Scriptures
             ?
             Is
             it
             not
             much
             for
             the
             honour
             of
             the
             Scriptures
             ,
             
             to
             be
             said
             to
             have
             
               no
               more
               Authority
               than
               Aesops
               Fables
               ,
               without
               the
               Testimony
               of
               the
               Church
               ?
            
             Did
             not
             those
             extoll
             it
             
               above
               the
               Church
            
             ,
             who
             call'd
             it
             ,
             
               A
               Nose
               of
               Wax
            
             ?
             And
             were
             not
             these
             some
             of
             you
             ?
             Doth
             not
             Bellarmine
             profess
             his
             high
             esteem
             of
             the
             Scriptures
             ,
             when
             he
             saith
             ,
             That
             
               the
               Scripture
               is
               no
               more
               to
               be
               believed
               ,
               in
               saying
               ,
               It
               is
               from
               God
               ,
               than
               Mahomets
               Alcoran
               ,
               because
               that
               saies
               so
               too
               ?
            
             Did
             not
             
               Caranza
               preferr
               the
               Scripture
               before
               the
               Church
               ,
            
             when
             he
             said
             ,
             
               That
               the
               Scripture
               must
               be
               regulated
               by
               the
               Church
               ,
               and
               not
               the
               Church
               by
               the
               Scripture
               ?
            
             I
             need
             not
             mention
             Eckius
             his
             
               Evangelium
               nigrum
            
             and
             
               Theologia
               atramentaria
               ,
               Pighius
            
             his
             
               plumbea
               Lesbiae
               regula
               ,
               Valentia
            
             his
             
               Lapis
               Offensionis
               ,
               Bellarmin's
               Commonitorium
               utile
               ,
            
             which
             ,
             and
             many
             others
             ,
             are
             remaining
             Testimonies
             of
             
               that
               monstruous
               esteem
            
             ,
             which
             those
             of
             your
             party
             have
             of
             the
             
               sacred
               Scriptures
            
             .
             But
             ,
             if
             the
             esteem
             you
             have
             of
             the
             Scriptures
             be
             so
             great
             ,
             Why
             lock
             you
             them
             up
             so
             carefully
             from
             the
             people
             in
             an
             unknown
             language
             ?
             Is
             it
             ,
             lest
             
               such
               Jewels
            
             should
             lose
             their
             lustre
             by
             too
             often
             using
             ?
             Why
             are
             you
             so
             severe
             against
             your
             Proselytes
             reading
             them
             ,
             Is
             it
             because
             you
             would
             not
             cast
             
               Pearls
               before
               Swine
            
             ?
          
           
             But
             still
             you
             extol
             the
             Scripture
             above
             the
             Definitions
             of
             the
             Church
             :
             How
             is
             that
             possible
             ,
             when
             you
             tell
             us
             ,
             
               The
               only
               Authority
               it
               hath
               ,
               is
               from
               the
               Churches
               Testimony
               ?
            
             For
             the
             Authority
             of
             it
             supposeth
             it
             to
             be
             acknowledged
             for
             a
             
               Divine
               Revelation
            
             ,
             and
             that
             ,
             you
             tell
             us
             ,
             we
             can
             have
             no
             Assurance
             of
             ,
             but
             from
             your
             
               Churches
               Definition
            
             :
             And
             we
             had
             thought
             ,
             that
             which
             gave
             Credit
             and
             Authority
             ,
             had
             been
             greater
             than
             that
             which
             received
             it
             .
             There
             can
             be
             then
             little
             reason
             to
             take
             your
             word
             in
             a
             case
             of
             this
             nature
             ,
             when
             your
             very
             next
             words
             give
             so
             palpable
             a
             reason
             to
             the
             contrary
             .
             For
             you
             suppose
             
               the
               Scripture
               unable
               to
               express
               it self
               to
               any
               intent
               or
               purpose
               ,
               unless
               your
               Church
               be
               the
               Interpreter
               .
               For
               the
               Scripture
               ,
            
             say
             you
             ,
             
               being
               in
               many
               places
               obscure
               ,
               we
               cannot
               be
               certain
               of
               its
               true
               sense
               ,
               without
               
               the
               help
               of
               a
               living
               and
               infallible
               Judge
               ,
               to
               determine
               and
               declare
               it
               ;
               which
               can
               be
               no
               other
               than
               the
               present
               Church
               .
            
             I
             answer
             .
             1.
             
             Your
             meaning
             is
             not
             so
             plain
             ,
             but
             that
             it
             wants
             the
             interpretation
             of
             your
             Church
             too
             .
             For
             what
             do
             you
             understand
             by
             the
             
               Scriptures
               being
               in
               many
               places
               obscure
               ?
            
             Is
             it
             only
             ,
             that
             there
             are
             some
             passages
             which
             have
             their
             difficulties
             in
             them
             ?
             But
             what
             is
             this
             to
             the
             purpose
             ,
             unless
             you
             could
             prove
             ,
             that
             this
             obscurity
             is
             such
             as
             hinders
             it
             from
             being
             a
             
               Rule
               of
               Faith
               and
               Manners
            
             ?
             If
             you
             prove
             that
             ,
             you
             do
             something
             .
             The
             Scripture
             we
             acknowledge
             hath
             its
             difficulties
             in
             it
             ,
             but
             not
             such
             as
             hinder
             the
             great
             design
             God
             intended
             it
             for
             ;
             no
             more
             than
             the
             maculae
             which
             are
             in
             the
             Sun
             ,
             hinder
             it
             from
             giving
             light
             to
             the
             world
             ;
             or
             some
             
               crabbed
               pieces
            
             in
             our
             Laws
             hinder
             them
             from
             being
             owned
             as
             the
             
               Laws
               of
               the
               Land.
            
             2.
             
             Are
             those
             places
             obscure
             or
             no
             ,
             which
             speak
             of
             the
             
               Churches
               Infallibility
            
             ?
             at
             least
             such
             as
             you
             produce
             for
             it
             afterwards
             ?
             This
             is
             evident
             ,
             that
             there
             are
             no
             places
             whose
             sense
             is
             more
             controverted
             than
             theirs
             :
             Can
             these
             then
             be
             understood
             without
             a
             living
             and
             
               infallible
               Judge
            
             ,
             or
             no
             ?
             If
             they
             may
             ,
             so
             as
             we
             may
             be
             certain
             of
             their
             true
             sense
             ,
             then
             why
             not
             all
             others
             which
             concern
             the
             
               Rule
               of
               Faith
            
             and
             manners
             ,
             whose
             sense
             is
             far
             less
             disputed
             than
             of
             these
             ?
             If
             not
             ,
             then
             we
             must
             suppose
             a
             
               living
               and
               infallible
               Judge
            
             ,
             before
             we
             know
             whether
             there
             is
             such
             
               a
               one
            
             or
             no
             :
             For
             that
             is
             the
             thing
             enquired
             after
             in
             the
             meaning
             of
             these
             places
             ,
             and
             you
             say
             ,
             We
             cannot
             be
             certain
             of
             their
             sense
             without
             him
             ,
             so
             that
             we
             must
             first
             suppose
             the
             thing
             to
             be
             true
             ,
             and
             then
             
               prove
               it
            
             ;
             or
             else
             you
             run
             back
             again
             into
             your
             old
             
               Labyrinth
               .
               How
               know
               you
               that
               God
               hath
               promised
               ,
               there
               shall
               be
               such
               an
               infallible
               Judge
               ?
               By
               such
               places
            
             (
             say
             you
             )
             
               as
               you
               produce
               for
               it
            
             .
             Well
             ,
             but
             the
             
               Scripture
               being
               in
               many
               places
               obscure
               ,
            
             How
             shall
             I
             be
             certain
             this
             is
             the
             true
             sense
             of
             them
             ?
             You
             say
             ,
             because
             the
             
               present
               Church
               is
               the
               living
               and
               infallible
               Judge
               to
               determine
               and
               declare
               it
               .
            
             Do
             not
             you
             herein
             argue
             like
             a
             man
             ,
             that
             can
             
               square
               Circles
            
             ?
             3.
             
             In
             those
             places
             whose
             sense
             ,
             you
             say
             ,
             is
             so
             obscure
             ,
             Where
             hath
             God
             made
             it
             necessary
             for
             us
             to
             have
             the
             certain
             sense
             of
             them
             ?
             You
             can
             have
             no
             pretence
             for
             all
             this
             for
             an
             infallible
             Judge
             ,
             unless
             you
             could
             make
             it
             evident
             ,
             that
             God
             hath
             left
             no
             mysteries
             in
             his
             Word
             ,
             but
             he
             hath
             left
             your
             Church
             a
             Key
             to
             unlock
             them
             ;
             and
             therefore
             ,
             I
             hope
             ,
             there
             is
             a
             
               Clavis
               Apocalyptica
            
             too
             hanging
             at
             your
             
               Churches
               Girdle
            
             .
             It
             is
             true
             indeed
             ,
             your
             Church
             is
             happily
             instrumental
             in
             explaining
             a
             mystery
             spoken
             of
             in
             Scripture
             ,
             but
             not
             much
             for
             your
             comfort
             ,
             it
             is
             a
             
               mystery
               of
               Iniquity
            
             .
             But
             in
             good
             earnest
             ,
             do
             you
             think
             
               That
               God
               hath
               promised
               a
               living
               and
               infallible
               Judge
               to
               make
               us
               certain
               of
               the
               sense
               of
               obscure
               places
               in
               Scripture
               ?
            
             Then
             two
             things
             will
             necessarily
             follow
             from
             thence
             .
             1.
             
             That
             it
             must
             be
             necessary
             ,
             that
             all
             those
             that
             believe
             this
             
               infallible
               Judge
            
             must
             know
             the
             certain
             sense
             of
             these
             
               obscure
               places
            
             .
             2.
             
             That
             this
             infallible
             Judge
             must
             give
             the
             certain
             sense
             of
             these
             places
             .
             But
             then
             ,
             Why
             hath
             your
             
               present
               Church
            
             so
             neglected
             her
             Talent
             this
             way
             ,
             that
             she
             hath
             not
             decided
             all
             the
             Controversies
             concerning
             the
             
               difficiliora
               loca
            
             .
             Such
             a
             Commentary
             as
             this
             were
             worth
             inquiring
             after
             .
             But
             yet
             ,
             supposing
             your
             Church
             had
             done
             this
             ,
             Could
             we
             be
             more
             certain
             of
             the
             sense
             of
             your
             Church
             ,
             then
             we
             are
             now
             of
             the
             Scriptures
             ?
             I
             will
             suppose
             your
             Church
             so
             charitable
             ,
             as
             to
             put
             so
             useful
             a
             thing
             in
             writing
             ,
             for
             the
             general
             good
             of
             the
             world
             :
             But
             
               all
               Writings
            
             (
             you
             tell
             us
             )
             
               are
               obscure
               ,
               and
               want
               a
               living
               Judge
               to
               interpret
               them
            
             ;
             and
             so
             consequently
             must
             that
             ,
             and
             so
             in
             infinitum
             .
             But
             4.
             
             All
             this
             while
             it
             is
             worth
             understanding
             ,
             how
             you
             preferr
             the
             
               Scripture
               before
               the
               Church
            
             ,
             when
             you
             make
             the
             
               Church
               the
               living
               and
               infallible
               Judge
               ,
            
             to
             interpret
             the
             Scriptures
             .
             You
             make
             the
             Scripture
             
             a
             
               de●d
               Letter
            
             ,
             but
             your
             Church
             is
             a
             
               living
               Judge
            
             ,
             you
             make
             the
             sense
             of
             Scripture
             
               obscure
               ,
               uncertain
            
             ,
             and
             therefore
             giving
             occasion
             to
             all
             the
             errours
             in
             the
             world
             ,
             but
             your
             
               Church
               is
               infallible
            
             ,
             to
             determine
             all
             Controversies
             ,
             and
             yet
             for
             all
             this
             ,
             you
             
               preferr
               the
               Scripture
               before
               the
               Church
               .
            
             It
             is
             plain
             ,
             you
             do
             not
             ,
             in
             regard
             of
             evidence
             and
             certainty
             ;
             and
             ,
             one
             would
             have
             thought
             ,
             these
             had
             been
             the
             greatest
             Excellencies
             of
             a
             
               Rule
               of
               Faith.
            
             Do
             you
             preferr
             it
             as
             such
             before
             your
             Church
             ?
             If
             not
             ,
             you
             deny
             it
             the
             peculiar
             property
             and
             design
             of
             it
             ;
             and
             therefore
             whatever
             else
             you
             attribute
             to
             it
             ,
             you
             are
             guilty
             of
             the
             highest
             disparagement
             of
             it
             .
             Just
             as
             if
             one
             should
             commend
             a
             
               Mathematicians
               Square
            
             for
             the
             materials
             of
             it
             ,
             or
             the
             Excellency
             of
             the
             Figures
             engraven
             on
             it
             ;
             but
             ,
             in
             the
             mean
             time
             ,
             tell
             him
             ,
             It
             is
             
               oblique
               ,
               crooked
               ,
               uncertain
            
             ,
             and
             he
             cannot
             draw
             a
             
               straight
               line
            
             by
             it
             :
             Do
             you
             think
             he
             would
             believe
             you
             commended
             his
             Square
             ?
             Just
             so
             do
             you
             commend
             the
             Scriptures
             ;
             and
             can
             you
             then
             imagine
             ,
             that
             any
             rational
             man
             will
             believe
             ,
             that
             you
             
               do
               preferr
               the
               Scriptures
               before
               the
               present
               Church
               ?
            
          
           
             It
             is
             next
             to
             be
             considered
             ,
             what
             respect
             remains
             due
             to
             
               general
               Councils
            
             ,
             if
             the
             
               present
               Church
            
             be
             supposed
             infallible
             .
             
             For
             (
             say
             you
             )
             
               though
               you
               willingly
               submit
               to
               them
               all
               ,
            
             
             
               yet
               where
               they
               happen
               to
               be
               obscure
               in
               matters
               requiring
               Determination
               ,
               we
               seek
               the
               assistance
               and
               direction
               of
               the
               same
               living
               infallible
               Rule
               ,
            
             viz.
             
               the
               Tradition
               ,
               or
               the
               Sentence
               of
               the
               present
               Church
               .
            
             But
             1.
             
             You
             say
             ,
             
               You
               submit
               to
               them
               all
            
             :
             but
             ,
             Do
             you
             submit
             to
             them
             all
             as
             infallible
             ,
             or
             no
             ?
             which
             you
             must
             of
             necessity
             do
             ,
             or
             else
             apparently
             contradict
             your self
             (
             which
             yet
             is
             no
             novelty
             for
             you
             to
             do
             )
             for
             you
             spend
             a
             great
             deal
             of
             pains
             to
             prove
             
               general
               Councils
               infallible
            
             ;
             and
             therefore
             I
             hope
             you
             own
             them
             as
             infallible
             your self
             .
             If
             you
             own
             them
             to
             be
             infallible
             ,
             what
             need
             of
             the
             sentence
             of
             the
             
               present
               Church
            
             ,
             as
             to
             those
             Decrees
             which
             you
             already
             acknowledge
             infallible
             .
             Or
             ,
             do
             you
             really
             own
             them
             no
             further
             to
             be
             infallible
             ,
             than
             as
             they
             agree
             with
             the
             sentence
             of
             the
             
               present
               Church
            
             ?
             and
             then
             ,
             I
             pray
             ,
             What
             doth
             the
             pretended
             Infallibility
             of
             
               general
               Councils
            
             signifie
             ,
             if
             your
             Church
             give
             all
             the
             Authority
             to
             them
             ?
             And
             what
             consents
             with
             your
             Church
             is
             infallible
             ,
             and
             what
             doth
             not
             ,
             is
             far
             from
             being
             so
             .
             2.
             
             You
             say
             ,
             
               General
               Councils
               may
               happen
               to
               be
               obscure
               in
               matters
               requiring
               Determination
            
             ;
             Do
             you
             mean
             ,
             in
             
               things
               decreed
            
             by
             them
             or
             not
             ?
             If
             not
             ,
             it
             is
             no
             wonder
             if
             they
             be
             obscure
             in
             matters
             they
             never
             meddle
             with
             ;
             therefore
             ,
             I
             suppose
             ,
             you
             mean
             in
             
               things
               determined
            
             by
             them
             .
             Then
             I
             further
             ask
             ,
             Whether
             these
             
               Decrees
               of
               general
               Councils
            
             ,
             were
             the
             Sentence
             of
             the
             
               present
               Church
            
             ,
             to
             those
             who
             lived
             in
             the
             time
             of
             those
             Councils
             ?
             If
             they
             were
             ,
             How
             could
             the
             Sentence
             of
             the
             
               present
               Church
            
             declare
             and
             determine
             the
             sense
             of
             what
             is
             
               obscure
               in
               Scripture
            
             ,
             if
             ,
             notwithstanding
             this
             Determination
             ,
             the
             Sentence
             of
             the
             Church
             remains
             as
             obscure
             ,
             as
             the
             
               sense
               of
               the
               Scripture
               ?
               If
               it
               was
               not
               obscure
               then
               ,
               but
               is
               so
               now
               ,
            
             Whence
             comes
             that
             obscurity
             ?
             the
             Sentence
             of
             the
             Council
             is
             supposed
             to
             be
             written
             then
             ,
             that
             those
             who
             were
             not
             present
             at
             it
             might
             understand
             the
             Decree
             of
             it
             ;
             and
             it
             is
             supposed
             we
             have
             the
             very
             same
             
               Authentical
               Decrees
               of
               Councils
            
             ,
             which
             they
             had
             who
             lived
             in
             the
             several
             Ages
             of
             them
             .
             How
             come
             they
             then
             to
             be
             more
             obscure
             to
             us
             ,
             than
             they
             were
             to
             them
             ?
             3.
             
             What
             do
             you
             mean
             by
             matters
             
               requiring
               Determination
            
             ?
             Is
             it
             not
             enough
             that
             things
             be
             infallibly
             determined
             once
             ,
             but
             they
             must
             be
             determined
             over
             again
             .
             If
             the
             former
             Determination
             were
             infallible
             ,
             what
             need
             any
             more
             ?
             or
             doth
             the
             Infallibility
             cease
             as
             soon
             as
             the
             Church
             ceaseth
             to
             be
             the
             
               present
               Church
            
             ,
             and
             then
             that
             which
             comes
             to
             be
             the
             
               present
               
               Church
            
             ,
             must
             convey
             an
             Infallibility
             into
             it
             ;
             but
             how
             comes
             any
             thing
             which
             was
             once
             infallible
             ,
             to
             lose
             its
             Infallibility
             ?
             which
             is
             a
             thing
             really
             so
             obscure
             ,
             that
             your
             present
             Church
             would
             do
             well
             to
             help
             us
             out
             in
             it
             .
             But
             if
             ,
             notwithstanding
             all
             your
             pretence
             of
             the
             Infallibility
             of
             
               general
               Councils
            
             ,
             nothing
             is
             truly
             to
             be
             owned
             as
             such
             ,
             but
             what
             agrees
             with
             the
             Sentence
             of
             the
             
               present
               Church
            
             ,
             then
             we
             plainly
             see
             ,
             what
             reverence
             you
             shew
             to
             all
             
               general
               Councils
            
             ,
             even
             as
             much
             as
             the
             
               present
               Church
            
             will
             let
             you
             ,
             and
             no
             more
             ,
             which
             ,
             supposing
             it
             never
             so
             great
             ,
             is
             not
             shewed
             to
             the
             Councils
             ,
             but
             to
             your
             Church
             .
             For
             ,
             the
             reason
             of
             that
             Reverence
             cannot
             be
             resolved
             into
             the
             Councils
             ,
             but
             into
             that
             Church
             for
             whose
             sake
             you
             reverence
             them
             .
             And
             thus
             it
             evidently
             appears
             ,
             That
             
               the
               cunning
               of
               this
               device
            
             is
             wholly
             your
             own
             ,
             and
             notwithstanding
             these
             miserable
             shifts
             ,
             you
             do
             finally
             resolve
             all
             Authorities
             of
             the
             
               Fathers
               ,
               Councils
            
             ,
             and
             Scriptures
             ,
             into
             the
             Authority
             of
             the
             
               present
               Roman-Church
            
             ;
             which
             was
             the
             thing
             to
             be
             proved
             .
          
           
             The
             first
             Absurdity
             consequent
             from
             hence
             ,
             
             which
             the
             Arch-Bishop
             chargeth
             your
             party
             with
             ,
             is
             ,
             
               That
               by
               this
               means
               they
               ascribe
               as
               great
               Authority
               (
               if
               not
               greater
               )
               to
               a
               part
               of
               the
               Catholick
               Church
               ,
               as
               to
               the
               whole
               ,
               which
               we
               believe
               in
               our
               Creed
               ;
               and
               which
               is
               the
               Societie
               of
               all
               Christians
               .
               And
               this
               is
               full
               of
               Absurdity
               in
               nature
               ,
               in
               reason
               ,
               in
               all
               things
               ,
               that
               any
               part
               should
               be
               of
               equal
               worth
               ,
               power
               ,
               credit
               ,
               or
               authority
               with
               the
               whole
               .
            
             Here
             you
             deny
             the
             Consequence
             ,
             which
             ,
             you
             say
             ,
             
               depends
               upon
               his
               Lordships
               wilfully
               mistaken
               Notion
               of
               the
               Catholick
               Church
               ;
               which
               he
               saith
               ,
               Is
               the
               Church
               we
               believe
               in
               our
               Creed
               ,
               and
               is
               the
               Society
               of
               all
               Christians
               ;
               which
               (
               you
               call
               )
               a
               most
               desperate
               extension
               of
               the
               Church
            
             ;
             because
             thereby
             (
             forsooth
             )
             it
             will
             appear
             ,
             that
             a
             part
             is
             not
             so
             great
             as
             the
             whole
             ,
             
               viz.
               that
               the
               Roman-Church
               ,
               in
               her
               full
               latitude
               ,
               is
               but
               a
               piece
               or
               parcel
               of
               the
               Catholick
               Church
               believed
               in
               our
               Creed
               .
            
             Is
             this
             all
             the
             desperate
             Absurdity
             ,
             which
             follows
             from
             his
             Lordships
             Answer
             ?
             I
             pray
             ,
             shew
             it
             to
             have
             any
             thing
             tending
             to
             an
             Absurdity
             in
             it
             ?
             And
             though
             you
             confidently
             tell
             us
             ,
             
               That
               the
               Roman-Church
               ,
               taken
               as
               comprizing
               all
               Christians
               that
               are
               in
               her
               Communion
               ,
               is
               the
               sole
               and
               whole
               Catholick
               Church
            
             ;
             yet
             I
             will
             contentedly
             put
             the
             whole
             issue
             of
             the
             cause
             upon
             the
             proof
             of
             this
             one
             Proposition
             ,
             that
             the
             Roman-Church
             in
             its
             largest
             sense
             ,
             
               is
               the
               sole
               and
               whole
               Catholick
               Church
            
             ;
             or
             that
             the
             
               present
               Roman-Church
            
             is
             a
             sound
             member
             of
             
               the
               Catholick
               Church
            
             .
             Your
             evidence
             from
             
               Ecclesiastical
               History
            
             ,
             is
             such
             as
             I
             fear
             not
             to
             follow
             you
             in
             ;
             but
             ,
             I
             beseech
             you
             ,
             have
             a
             care
             of
             treading
             too
             near
             the
             
               Apostles
               heels
            
             :
             That
             
               any
               were
               accounted
               Catholicks
               meerly
               for
               their
               Communion
               with
               the
               Roman-Church
            
             ;
             or
             
               that
               any
               were
               condemned
               for
               Heresie
               or
               Schism
               purely
               for
               their
               dissent
               from
               it
            
             ;
             prove
             it
             when
             you
             please
             ,
             I
             shall
             be
             ready
             (
             God
             willing
             )
             to
             attend
             your
             Motions
             .
             But
             it
             is
             alwaies
             your
             faculty
             ,
             when
             a
             thing
             needs
             proving
             most
             ,
             to
             tell
             us
             what
             you
             
               could
               have
               done
            
             :
             This
             ,
             you
             say
             ,
             
               You
               would
               have
               proved
               at
               large
               ,
               if
               his
               Lordship
               had
               any
               more
               than
               supposed
               the
               contrary
            
             :
             But
             your
             Readers
             will
             think
             ,
             that
             his
             Supposition
             ,
             being
             grounded
             on
             such
             a
             Maxim
             of
             Reason
             ,
             as
             that
             ,
             mentioned
             by
             him
             ,
             it
             had
             been
             your
             present
             business
             to
             have
             proved
             it
             :
             but
             I
             commend
             your
             prudence
             in
             adjourning
             it
             ;
             and
             ,
             I
             suppose
             ,
             you
             will
             do
             it
             ,
             as
             the
             
               Court
               of
               Areopagus
            
             used
             to
             do
             hard
             causes
             ,
             
               in
               diem
               longissimum
            
             .
             It
             is
             apparent
             ,
             
               the
               Bishop
               speaks
               not
               of
               a
               part
               of
               the
               Church
               by
               representation
               of
               the
               whole
               ,
            
             which
             is
             an
             objection
             no
             body
             but
             your self
             would
             here
             have
             fancied
             ;
             and
             therefore
             your
             Instance
             of
             a
             Parliament
             is
             nothing
             to
             the
             purpose
             ,
             unless
             you
             will
             suppose
             ,
             that
             
               Councils
               in
               the
               Church
            
             do
             represent
             in
             such
             a
             manner
             as
             
               Parliaments
               in
               
               England
            
             do
             ;
             and
             that
             their
             decision
             is
             obligatory
             in
             the
             same
             way
             as
             
               Acts
               of
               Parliament
            
             are
             :
             if
             you
             believe
             this
             to
             be
             good
             Doctrine
             ,
             I
             will
             be
             content
             to
             take
             the
             Objecters
             place
             ,
             and
             make
             the
             Application
             .
          
           
             The
             next
             Absurdity
             laid
             to
             your
             charge
             ,
             is
             ,
             as
             you
             summe
             it
             up
             ,
             
               That
               in
               your
               Doctrine
               concerning
               the
               Infallibility
               of
               your
               Church
               ,
            
             
             
               your
               proceeding
               is
               most
               unreasonable
               ,
               in
               regard
               you
               will
               not
               have
               recourse
               to
               Texts
               of
               Scripture
               ,
               exposition
               of
               Fathers
               ,
               propriety
               of
               Language
               ,
               Conference
               of
               Places
               ,
               Antecedents
               and
               Consequents
               ,
            
             &c.
             
               but
               argue
               ,
               that
               the
               Doctrine
               of
               the
               present
               Church
               of
            
             Rome
             ,
             
               is
               true
               and
               Catholick
               ,
               because
               she
               professeth
               it
               to
               be
               such
               ,
               which
               ,
               saith
               he
               ,
               is
               to
               prove
            
             idem
             per
             idem
             .
             To
             this
             you
             answer
             ,
             
               That
               as
               to
               all
               those
               helps
               ,
               you
               use
               them
               with
               much
               more
               candour
               than
               Protestants
               do
               :
               And
               ,
               why
               so
               ?
               Because
               of
               their
               manifold
               wrestings
               of
               Scriptures
               and
               Fathers
               .
            
             Let
             the
             handling
             the
             Controversies
             of
             this
             Book
             ,
             be
             the
             evidence
             between
             us
             in
             this
             case
             ,
             and
             any
             indifferent
             Reader
             be
             the
             Judge
             .
             You
             tell
             us
             ,
             
               You
               use
               all
               these
               helps
            
             :
             but
             to
             what
             purpose
             do
             you
             use
             them
             ?
             Do
             you
             by
             them
             prove
             the
             Infallibility
             of
             your
             Church
             ?
             If
             not
             ,
             the
             same
             Absurdity
             lyes
             at
             your
             door
             still
             ,
             of
             proving
             
               idem
               per
               idem
            
             .
             No
             ,
             
               that
               you
               do
               not
            
             ,
             you
             say
             ?
             But
             how
             doth
             it
             appear
             ?
             Thanks
             to
             these
             
               mute
               persons
            
             ,
             the
             
               good
               Motives
               of
               Credibility
            
             ,
             which
             come
             in
             again
             at
             a
             
               dead
               lift
            
             ,
             but
             do
             no
             more
             service
             than
             before
             .
             I
             pray
             ,
             cure
             the
             wounds
             they
             have
             received
             already
             ,
             before
             you
             rally
             them
             again
             ,
             or
             else
             ,
             I
             assure
             you
             ,
             what
             strength
             they
             have
             left
             ,
             they
             will
             employ
             it
             against
             your selves
             .
             You
             suppose
             ,
             no
             doubt
             ,
             your
             Coleworts
             good
             ,
             you
             give
             them
             us
             so
             often
             over
             ;
             but
             I
             neither
             like
             proving
             nor
             eating
             
               idem
               per
               idem
            
             .
          
           
             
             But
             yet
             we
             have
             two
             Auxiliaries
             more
             in
             the
             field
             ,
             call'd
             Instances
             .
             The
             design
             of
             your
             first
             Instance
             ,
             is
             ,
             to
             shew
             ,
             
               That
               if
               your
               Church
               be
               guilty
               of
               proving
            
             idem
             per
             idem
             ,
             
               the
               Apostolical
               Church
               was
               so
               too
               .
            
             For
             you
             tell
             us
             ,
             
               That
               a
               Sectary
               might
               ,
               in
               the
               Apostles
               times
               ,
               have
               argued
               against
               the
               Apostolical
               Church
               ,
               by
               the
               very
               same
               method
               his
               Lordship
               here
               uses
               against
               the
               present
               Catholick
               Church
               .
            
             
             
               For
               ,
               if
               you
               ask
               the
               Christians
               then
               ,
               Why
               they
               believe
               the
               whole
               Doctrine
               of
               the
               Apostles
               ,
               to
               be
               the
               sole
               true
               Catholick
               Faith
               ,
               their
               Answer
               is
               ,
               Because
               it
               is
               agreeable
               to
               the
               Doctrine
               of
               Christ.
               If
               you
               ask
               them
               ,
               How
               they
               know
               it
               to
               be
               so
               ,
               they
               will
               produce
               the
               words
               ,
               sentences
               ,
               and
               works
               of
               Christ
               ,
               who
               taught
               it
               .
               But
               ,
               if
               you
               ask
               a
               third
               time
               ,
               By
               what
               means
               they
               are
               assured
               ,
               that
               those
               Testimonies
               do
               indeed
               make
               for
               them
               or
               their
               cause
               ,
               or
               are
               really
               the
               Testimonies
               and
               Doctrine
               of
               Christ
               ,
               they
               will
               not
               then
               have
               recourse
               to
               those
               Testimonies
               or
               Doctrine
               ,
               but
               their
               Answer
               is
               ,
               They
               know
               it
               to
               be
               so
               ,
               because
               the
               present
               Apostolick
               Church
               doth
               witness
               it
               .
               And
               so
               by
               consequence
               prove
            
             idem
             per
             idem
             .
             
               Thus
               the
               Sectary
            
             .
             I
             know
             not
             whether
             your
             faculty
             be
             better
             at
             framing
             Questions
             or
             Answers
             to
             them
             ;
             I
             am
             sure
             it
             is
             extraordinary
             at
             both
             .
             Is
             it
             not
             enough
             to
             be
             in
             a
             Circle
             your selves
             ,
             but
             you
             must
             needs
             bring
             the
             Apostles
             into
             it
             too
             ?
             at
             least
             ,
             if
             you
             may
             have
             the
             management
             of
             their
             Doctrine
             ,
             you
             would
             do
             it
             .
             The
             short
             Answer
             to
             all
             this
             ,
             is
             ,
             That
             the
             ground
             why
             the
             Christians
             did
             assent
             to
             the
             
               Apostles
               Doctrine
            
             ,
             as
             true
             ,
             was
             ,
             because
             God
             gave
             sufficient
             evidence
             ,
             that
             their
             
               Testimony
               was
               infallible
            
             ;
             in
             such
             things
             where
             such
             Infallibility
             was
             requisite
             .
             For
             you
             had
             told
             us
             before
             ,
             That
             the
             
               Apostles
               did
               confirm
               their
               words
               with
               signs
               that
               followed
               ,
            
             
             
               by
               which
               signs
               all
               their
               hearers
               were
               bound
               to
               submit
               themselves
               unto
               them
               ,
               and
               to
               acknowledge
               their
               words
               for
               infallible
               Oracles
               of
               Truth
               .
            
             Was
             not
             here
             then
             sufficient
             ground
             for
             assent
             in
             the
             
               Primitive
               Christians
            
             ,
             to
             the
             
               Apostles
               Doctrine
            
             ?
             Not
             as
             you
             weakly
             imagine
             ,
             because
             the
             
               Doctrine
               of
               the
               Apostles
            
             was
             suitable
             to
             the
             
               Doctrine
               of
               Christ
            
             ;
             
             for
             the
             ground
             why
             they
             assented
             to
             the
             
               Doctrine
               of
               Christ
            
             ,
             was
             ,
             because
             of
             the
             Testimony
             of
             the
             Apostles
             .
             And
             therefore
             ,
             to
             say
             ,
             They
             believed
             the
             Doctrine
             of
             the
             Apostles
             ,
             because
             it
             was
             agreeable
             to
             the
             
               Doctrine
               of
               Christ
            
             ,
             and
             then
             that
             they
             believed
             the
             
               Doctrine
               of
               Christ
            
             ,
             because
             it
             was
             suitable
             to
             the
             Testimony
             of
             the
             Apostles
             ,
             is
             a
             Circle
             fit
             for
             none
             but
             your self
             ,
             and
             that
             silly
             person
             of
             your
             own
             moulding
             ,
             whom
             you
             call
             the
             Sectary
             .
             It
             were
             worth
             considering
             too
             ,
             
               How
               the
               works
               of
               Christ
               could
               prove
               the
               Doctrine
               of
               the
               Apostles
               suitable
               to
               his
               own
               .
            
             I
             had
             thought
             
               Christs
               works
            
             had
             proved
             his
             own
             Testimony
             to
             be
             true
             ,
             and
             not
             the
             
               Apostles
               Doctrine
            
             to
             be
             consonant
             to
             his
             :
             The
             
               works
               of
               Christ
            
             shew
             us
             the
             reason
             ,
             why
             he
             was
             to
             be
             believed
             in
             what
             he
             delivered
             ;
             and
             did
             not
             the
             
               works
               of
               the
               Apostles
            
             do
             so
             too
             ?
             What
             need
             then
             any
             rational
             person
             enquire
             further
             ,
             why
             the
             
               Apostles
               Doctrine
            
             was
             to
             be
             believed
             ?
             Was
             it
             not
             on
             the
             same
             account
             that
             the
             
               Doctrine
               of
               Christ
            
             was
             to
             be
             believed
             ?
             But
             ,
             say
             you
             ,
             
               How
               should
               you
               know
               their
               Doctrine
               was
               the
               same
               .
            
             What
             ,
             do
             you
             want
             an
             infallible
             Testimony
             for
             this
             too
             ?
             or
             ,
             do
             you
             believe
             that
             God
             can
             contradict
             himself
             ;
             or
             that
             Christ
             should
             send
             such
             to
             deliver
             his
             Doctrine
             to
             the
             world
             ,
             and
             attest
             it
             with
             miracles
             who
             should
             falsifie
             and
             corrupt
             it
             ?
             Now
             ,
             you
             will
             say
             ,
             
               I
               am
               come
               over
               to
               you
               ,
               and
               answer
               as
               you
               do
               ,
               that
               the
               Apostles
               Testimony
               was
               to
               be
               believed
               ,
               because
               of
               the
               pregnant
               and
               convincing
               Motives
               of
               Credibility
               .
            
             This
             ,
             I
             grant
             ;
             but
             must
             be
             excused
             as
             to
             what
             follows
             ,
             That
             
               these
               same
               Motives
               moved
               the
               Primitive
               Christians
               ,
               and
               us
               ,
               in
               our
               respective
               times
               ,
               to
               believe
               the
               Church
               .
            
             Prove
             but
             that
             ,
             and
             I
             yield
             the
             cause
             .
             But
             till
             then
             ,
             I
             pray
             ,
             give
             us
             leave
             to
             believe
             that
             still
             you
             prove
             
               idem
               per
               idem
            
             ;
             and
             your
             Answers
             are
             like
             your
             Proofs
             ;
             for
             this
             we
             have
             had
             often
             already
             ,
             and
             have
             sufficiently
             examined
             before
             :
             as
             likewise
             your
             other
             Coccysm
             about
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             and
             
               certain
               inducements
            
             to
             accept
             the
             
               Churches
               Infallibility
            
             ;
             which
             I
             shall
             not
             think
             worth
             repeating
             ,
             till
             you
             think
             what
             I
             have
             said
             against
             it
             before
             ,
             worth
             answering
             .
          
           
             Your
             second
             Instance
             is
             ,
             
               ad
               hominem
            
             ;
             whereby
             you
             would
             prove
             ,
             
               That
               if
               he
               acknowledge
               the
               Church
               infallible
               in
               Fundamentals
               ,
            
             
             
               he
               must
               prove
            
             idem
             per
             idem
             ,
             
               as
               much
               as
               you
               do
               .
               For
            
             (
             say
             you
             )
             
               if
               he
               be
               demanded
               a
               reason
               why
               he
               believes
               such
               Points
               as
               he
               calls
               Fundamental
               ,
               his
               Answer
               is
               ,
               because
               they
               are
               agreeable
               to
               the
               Doctrine
               of
               Christ.
               If
               he
               be
               asked
               ,
               How
               he
               knows
               them
               to
               be
               so
               ,
               he
               will
               ,
               no
               doubt
               ,
               produce
               the
               words
               ,
               sentences
               and
               works
               of
               Christ
               ,
               who
               taught
               the
               said
               Fundamental
               Points
               .
               But
               ,
               if
               he
               be
               asked
               a
               third
               time
               ,
               By
               what
               means
               he
               is
               assured
               ,
               that
               these
               Testimonies
               do
               make
               for
               him
               ,
               then
               he
               will
               not
               have
               recourse
               to
               the
               words
               themselves
               ,
            
             i.
             e.
             
               to
               the
               Bible
               ,
               but
               his
               final
               Answer
               will
               be
               ,
               He
               knows
               them
               to
               be
               so
               ,
               and
               that
               they
               do
               make
               for
               him
               ,
               because
               the
               present
               Church
               doth
               infallibly
               witness
               so
               much
               from
               Tradition
               ,
               and
               according
               to
               Tradition
               ,
               which
               is
            
             (
             say
             you
             )
             
               to
               prove
            
             idem
             per
             idem
             ,
             
               as
               much
               as
               we
            
             .
             Things
             are
             not
             alwaies
             just
             as
             you
             would
             have
             them
             :
             If
             we
             allow
             you
             to
             make
             both
             Objections
             and
             Answers
             for
             us
             ,
             no
             doubt
             you
             are
             guilty
             of
             no
             Absurdity
             so
             great
             ,
             but
             we
             shall
             be
             equally
             guilty
             of
             it
             .
             But
             ,
             it
             is
             the
             nature
             both
             of
             your
             Religion
             and
             Arguments
             not
             to
             be
             able
             to
             stand
             a
             Tryal
             :
             but
             however
             ,
             they
             must
             undergo
             it
             .
             I
             say
             then
             ,
             that
             granting
             the
             
               Church
               infallible
            
             in
             the
             belief
             of
             Fundamentals
             ,
             it
             doth
             not
             follow
             that
             we
             must
             prove
             
               idem
               per
               idem
            
             ,
             as
             you
             do
             .
             For
             ,
             when
             we
             ask
             you
             ,
             Why
             you
             believe
             your
             Doctrine
             to
             be
             the
             
               sole
               Catholick
               Faith
            
             ,
             your
             final
             Answer
             is
             ,
             because
             
               your
               Church
               is
               infallible
            
             ;
             which
             is
             answering
             by
             the
             very
             thing
             in
             Question
             ,
             for
             you
             have
             no
             other
             way
             to
             judge
             of
             the
             
               Catholick
               Faith
            
             ,
             but
             by
             the
             
               Infallibility
               of
               your
               Church
            
             ;
             but
             when
             you
             ask
             us
             ,
             Why
             we
             believe
             such
             an
             Article
             to
             be
             Fundamental
             ;
             as
             for
             Instance
             ,
             
               That
               Christ
               will
               
               give
               Eternal
               Life
               to
               them
               that
               obey
               him
               ,
            
             we
             answer
             ,
             not
             because
             the
             Church
             ,
             which
             is
             infallible
             in
             Fundamentals
             ,
             delivers
             it
             to
             be
             so
             ,
             which
             were
             answering
             
               idem
               per
               idem
            
             ;
             but
             we
             appeal
             to
             that
             common
             reason
             which
             is
             in
             mankind
             ,
             Whether
             ,
             if
             the
             Doctrine
             of
             Christ
             be
             true
             ,
             this
             can
             be
             other
             than
             a
             
               Fundamental
               Article
            
             of
             it
             ;
             it
             being
             that
             ,
             without
             which
             the
             whole
             design
             of
             
               Christian
               Religion
            
             comes
             to
             nothing
             .
             Therefore
             you
             much
             mistake
             ,
             when
             you
             think
             we
             resolve
             our
             Faith
             of
             Fundamentals
             into
             the
             Church
             as
             the
             
               infallible
               Witness
            
             of
             them
             ;
             for
             ,
             though
             the
             Church
             may
             be
             infallible
             in
             the
             belief
             of
             all
             things
             Fundamental
             (
             for
             otherwise
             it
             were
             not
             a
             Church
             ,
             if
             it
             did
             not
             believe
             them
             )
             it
             doth
             not
             thence
             necessarily
             follow
             ,
             That
             the
             Church
             must
             
               infallibly
               witness
            
             what
             is
             Fundamental
             ,
             and
             what
             not
             .
             It
             is
             sufficient
             that
             the
             Church
             doth
             deliver
             from
             the
             consent
             of
             universal
             Tradition
             ,
             that
             
               infallible
               Rule
               of
               Faith
            
             (
             which
             ,
             to
             be
             sure
             ,
             contains
             all
             things
             Fundamental
             in
             it
             )
             though
             she
             never
             meddle
             with
             the
             deciding
             what
             Points
             are
             Fundamental
             ,
             and
             what
             not
             .
             If
             you
             therefore
             ask
             me
             ,
             Why
             I
             believe
             any
             Point
             supposed
             Fundamental
             ,
             I
             answer
             ,
             By
             all
             the
             evidence
             which
             assures
             me
             ,
             that
             the
             Doctrine
             containing
             that
             Point
             ,
             is
             of
             
               Divine
               Revelation
            
             ;
             If
             you
             aske
             me
             ,
             How
             I
             know
             that
             this
             Point
             is
             part
             of
             that
             Doctrine
             ,
             I
             appeal
             to
             the
             
               common
               sense
            
             and
             reason
             of
             the
             world
             ,
             as
             to
             things
             plainly
             Fundamental
             ,
             and
             therefore
             by
             this
             means
             your
             third
             Question
             is
             prevented
             ,
             
               How
               I
               know
               this
               to
               be
               the
               meaning
               of
               those
               words
            
             ;
             for
             ,
             I
             suppose
             ,
             no
             one
             that
             can
             tell
             ,
             that
             two
             and
             two
             make
             four
             ,
             can
             question
             but
             if
             the
             
               Doctrine
               of
               Christ
            
             be
             true
             ,
             the
             belief
             of
             it
             is
             necessary
             to
             Salvation
             ,
             which
             is
             it
             we
             mean
             by
             Fundamental
             .
             Either
             therefore
             prove
             it
             necessary
             ,
             that
             the
             Church
             must
             
               infallibly
               witness
            
             what
             is
             Fundamental
             ,
             and
             what
             not
             ;
             and
             that
             we
             must
             rely
             on
             such
             a
             Testimony
             in
             the
             belief
             of
             Fundamentals
             ,
             or
             you
             prove
             nothing
             at
             all
             to
             your
             purpose
             ,
             no
             more
             than
             your
             convincing
             
               Motives
               of
               Credibility
            
             ,
             which
             ,
             were
             they
             made
             into
             a
             
               grand
               Sallad
            
             ,
             would
             know
             the
             way
             to
             the
             Table
             ,
             they
             are
             served
             so
             often
             up
             :
             But
             ,
             I
             have
             found
             them
             so
             dry
             ,
             and
             insipid
             already
             ,
             I
             have
             no
             encouragement
             to
             venture
             on
             them
             any
             more
             .
          
           
             But
             ,
             still
             you
             are
             deservedly
             afraid
             we
             should
             not
             think
             worthily
             enough
             of
             your
             Churches
             Infallibility
             .
             
             You
             therefore
             tell
             us
             very
             wisely
             ,
             that
             this
             Infallibility
             is
             not
             a
             thing
             ,
             
             that
             is
             not
             infallible
             ;
             For
             ,
             say
             you
             ,
             
               Which
               Infallibility
               must
               come
               from
               the
               Holy
               Ghost
               ,
               and
               be
               more
               than
               humane
               or
               moral
               ,
               and
               therefore
               must
               be
               truly
               supernatural
               ,
               &c.
               
            
             It
             is
             well
             you
             tell
             us
             of
             such
             a
             rare
             distinction
             of
             Infallibility
             ;
             for
             else
             ,
             I
             assure
             you
             ,
             we
             had
             never
             thought
             of
             it
             ,
             viz.
             of
             an
             
               Infallibility
               that
               may
               be
               deceived
            
             ,
             and
             an
             
               Infallibility
               that
               cannot
               be
               deceived
            
             ,
             or
             ,
             in
             your
             words
             ,
             a
             
               humane
               and
               moral
               Infallibility
            
             ,
             and
             a
             
               supernatural
               divine
               Infallibility
            
             .
             To
             ease
             you
             therefore
             of
             your
             fears
             ,
             I
             solemnly
             promise
             you
             ,
             that
             when
             I
             believe
             your
             
               Church
               infallible
            
             ,
             I
             will
             not
             believe
             it
             to
             have
             a
             
               humane
               ,
               moral
               Infallibility
            
             ,
             but
             
               supernatural
               and
               divine
            
             .
             That
             is
             ,
             when
             I
             believe
             her
             infallible
             ,
             I
             believe
             her
             infallible
             .
             Your
             mind
             being
             eased
             of
             this
             grand
             fear
             ,
             you
             think
             all
             the
             difficulty
             is
             over
             ,
             and
             that
             you
             are
             out
             of
             any
             possibility
             of
             a
             Circle
             ;
             but
             ,
             I
             have
             endeavoured
             before
             to
             shew
             ,
             you
             are
             not
             infallible
             in
             that
             :
             For
             the
             charge
             you
             exhibit
             against
             the
             
               Bishop
               ,
               as
               though
               you
               had
               left
               him
               tumbling
               in
               the
               Circle
               you
               had
               so
               easily
               got
               out
               of
            
             ;
             I
             shall
             consider
             it
             in
             its
             due
             time
             and
             place
             ;
             but
             ,
             if
             one
             may
             guess
             at
             being
             in
             a
             Circle
             by
             tumbling
             ,
             you
             will
             not
             seem
             very
             free
             from
             it
             ,
             who
             seem
             to
             be
             at
             very
             little
             ease
             by
             your
             impatience
             of
             being
             held
             to
             the
             subject
             in
             hand
             .
          
           
             Well
             ,
             but
             yet
             our
             Conceptions
             must
             once
             more
             be
             rectified
             as
             to
             the
             
             nature
             of
             this
             Infallibility
             ;
             before
             our
             danger
             was
             least
             ,
             we
             should
             have
             believed
             it
             
               to
               be
               only
               a
               humane
               ,
               moral
               ,
               and
               not
               supernatural
               Infallibility
               ,
            
             
             and
             now
             
               we
               are
               bid
               have
               a
               care
               lest
               we
               think
               it
               to
               be
               any
               more
               ,
               than
               in
               a
               sort
               ,
               and
               in
               some
               manner
               divine
               .
            
             But
             ,
             what
             kind
             of
             transcendental
             thing
             is
             this
             Infallibility
             ?
             It
             is
             not
             humane
             ,
             nor
             yet
             divine
             ,
             and
             yet
             it
             is
             supernatural
             ;
             which
             is
             scarce
             
               in
               some
               sort
            
             ,
             or
             
               in
               a
               manner
            
             sense
             .
             How
             comes
             it
             to
             be
             supernatural
             ,
             if
             it
             be
             not
             divine
             ?
             Or
             ,
             is
             it
             
               naturally
               supernatural
            
             ,
             and
             
               humanely
               divine
            
             ?
             It
             must
             not
             then
             be
             called
             divine
             ,
             but
             ,
             
               in
               a
               manner
            
             ,
             and
             
               after
               a
               sort
               :
               But
               yet
            
             (
             say
             you
             )
             
               so
               far
               as
               concerns
               precise
               Infallibility
               ,
               or
               certain
               Connexion
               with
               Truth
               ,
               it
               is
               so
               truly
               supernatural
               and
               certain
               ,
               that
               in
               this
               respect
               it
               yields
               nothing
               to
               the
               Scripture
               it self
               .
            
             These
             are
             your
             own
             words
             :
             And
             if
             you
             did
             not
             believe
             Transubstantiation
             ,
             I
             should
             think
             this
             the
             greatest
             non-sense
             in
             the
             world
             .
             But
             ,
             What
             doth
             that
             Infallibility
             which
             is
             more
             than
             
               in
               a
               sort
               divine
            
             ,
             import
             beyond
             what
             you
             assert
             doth
             belong
             to
             the
             Church
             ?
             Is
             that
             any
             more
             than
             
               precise
               Infallibility
            
             ,
             and
             
               certain
               Connexion
               with
               Truth
            
             ,
             and
             such
             as
             is
             in
             the
             Scripture
             ,
             and
             all
             this
             your
             Church
             hath
             ,
             and
             yet
             ,
             when
             we
             say
             so
             ,
             she
             drops
             a
             Court●sie
             ,
             and
             cryes
             ,
             
               No
               ,
               forsooth
               ,
               though
               she
               be
               infallible
               ,
            
             yet
             she
             desires
             to
             be
             excused
             ,
             
               she
               is
               not
               infallible
               ,
               but
               only
               as
               if
               one
               should
               say
               in
               a
               manner
               ,
               and
               after
               a
               sort
               ,
               and
               so
               forth
               .
            
             Just
             as
             if
             one
             should
             ask
             a
             new
             married
             woman
             ,
             Whether
             she
             were
             certainly
             married
             to
             such
             a
             man
             ,
             and
             she
             should
             answer
             
               as
               to
               what
               concerns
               marrying
               ,
               she
               was
               certainly
               married
               ,
            
             but
             yet
             she
             was
             not
             
               absolutely
               married
            
             ,
             but
             only
             
               in
               a
               manner
               ,
               and
               after
               a
               sort
               .
            
             This
             is
             so
             great
             a
             mystery
             ,
             you
             will
             oblige
             the
             world
             much
             to
             inform
             it
             a
             little
             more
             fully
             in
             these
             following
             Questions
             ,
             What
             kind
             of
             Infallibility
             that
             is
             ,
             which
             is
             supernatural
             ,
             and
             
               by
               the
               assistance
               of
               the
               Holy
               Ghost
               ,
               which
               is
               equal
               to
               the
               Scripture
               it self
               in
               point
               of
               Certainty
               and
               Infallibility
            
             (
             your
             own
             words
             )
             and
             yet
             is
             divine
             ,
             but
             
               in
               a
               manner
            
             ,
             
             
               and
               after
               a
               sort
            
             :
             And
             what
             way
             we
             should
             come
             to
             understand
             
               that
               manner
               and
               sort
            
             ,
             and
             what
             degrees
             and
             sorts
             there
             are
             in
             Infallibility
             ?
             Whether
             any
             thing
             ,
             so
             far
             as
             it
             is
             infallible
             ,
             be
             not
             absolutely
             ,
             as
             well
             as
             
               precisely
               infallible
            
             ;
             and
             whether
             that
             which
             is
             but
             
               in
               a
               sort
               divine
            
             ,
             be
             not
             
               in
               a
               sort
               not
               divine
            
             ;
             Whether
             that
             which
             is
             
               in
               a
               sort
               not
               divine
            
             ,
             be
             not
             likewise
             in
             the
             
               same
               sort
               not
               infallible
            
             (
             since
             all
             this
             Infallibility
             ,
             by
             your
             own
             Confession
             ,
             is
             from
             the
             
               Holy
               Ghost
            
             )
             and
             whether
             this
             be
             not
             an
             excellent
             way
             
               in
               a
               manner
            
             ,
             and
             
               after
               a
               sort
            
             ,
             to
             reconcile
             Contradictions
             .
             For
             ,
             if
             a
             man
             should
             ask
             you
             ,
             Whether
             one
             might
             be
             ,
             and
             not
             be
             ,
             at
             the
             same
             time
             ;
             you
             might
             easily
             tell
             him
             ,
             That
             absolutely
             and
             precisely
             he
             cannot
             be
             ,
             and
             not
             be
             ;
             but
             
               in
               a
               manner
            
             ,
             and
             
               after
               a
               sort
            
             ,
             he
             may
             be
             ,
             and
             not
             be
             ,
             together
             .
             You
             have
             cause
             therefore
             to
             make
             much
             of
             this
             distinction
             ,
             and
             you
             never
             need
             fear
             baffling
             ,
             as
             long
             as
             you
             carry
             it
             about
             with
             you
             ;
             it
             is
             a
             most
             excellent
             preservative
             against
             all
             the
             
               batteries
               of
               sense
               and
               reason
            
             .
             But
             lest
             yet
             ,
             for
             all
             this
             ,
             we
             should
             apprehend
             something
             by
             this
             
               in
               a
               manner
            
             ,
             and
             
               after
               a
               sort
            
             ,
             as
             though
             they
             were
             some
             odd
             diminishing
             terms
             :
             You
             tell
             us
             ,
             
               No
               ;
               Catholick
               Divines
               ,
               by
               this
               manner
               of
               speaking
               ,
               do
               not
               intend
               to
               deny
               the
               Church
               to
               be
               equal
               even
               to
               Scripture
               it self
               in
               point
               of
               Certainty
               and
               Infallibility
               .
            
             
             What
             is
             now
             become
             of
             our
             
               manner
               and
               sort
            
             ,
             when
             the
             Church
             dares
             justle
             with
             the
             Scripture
             for
             the
             
               upper
               hand
            
             ,
             at
             least
             for
             an
             equal
             place
             as
             to
             Infallibility
             ?
             What
             then
             is
             the
             intent
             of
             this
             distinction
             ?
             
               It
               is
               to
               shew
               the
               prerogatives
               of
               Scripture
               above
               the
               Definitions
               of
               the
               Church
               .
            
             This
             doth
             well
             however
             to
             follow
             the
             rest
             ,
             it
             comes
             so
             near
             to
             a
             contradiction
             ,
             for
             if
             the
             Church
             be
             equal
             to
             Scripture
             in
             point
             of
             Certainty
             and
             Infallibility
             ,
             What
             prerogative
             can
             be
             left
             to
             the
             Scripture
             above
             the
             Church
             ?
             when
             that
             
             which
             makes
             it
             Scripture
             ,
             and
             the
             Rule
             of
             Faith
             is
             only
             its
             Certainty
             and
             Infallibility
             ?
             Yes
             ,
             you
             tell
             us
             ,
             
               The
               Scripture
               doth
               much
               exceed
               the
               Church
               in
               regard
               of
               its
               larger
               extent
               of
               Truth
               :
               because
               there
               not
               only
               every
               reason
               ,
               but
               every
               word
               and
               tittle
               is
               matter
               of
               Faith
               ;
               but
               in
               the
               Definitions
               of
               the
               Church
               ,
               neither
               the
               arguments
               ,
               reasons
               ,
               nor
               words
               ,
               are
               absolutely
               speaking
               matters
               of
               Faith
               ,
               but
               only
               the
               thing
               declared
               to
               be
               such
               .
            
             Excellent
             good
             still
             ,
             and
             all
             of
             a
             piece
             !
             I
             commend
             you
             ,
             that
             you
             would
             not
             offer
             to
             mix
             any
             thing
             of
             sense
             in
             so
             good
             a
             discourse
             :
             For
             1.
             
             How
             comes
             the
             Scripture
             to
             have
             a
             larger
             extent
             of
             Truth
             ,
             than
             the
             Church
             ,
             if
             we
             cannot
             know
             what
             Truth
             is
             in
             the
             Scripture
             ,
             but
             from
             the
             Church
             ?
             2.
             
             How
             
               every
               word
               and
               tittle
            
             comes
             to
             be
             
               matter
               of
               Faith
               in
               Scripture
            
             ,
             and
             not
             in
             the
             Church
             ,
             when
             you
             say
             ,
             The
             Church
             is
             equal
             to
             the
             Scripture
             in
             point
             of
             
               Certainty
               and
               Infallibility
            
             ?
             3.
             
             How
             any
             
               word
               and
               tittle
            
             can
             be
             any
             where
             a
             
               matter
               of
               Faith
            
             ?
             I
             had
             thought
             ,
             it
             had
             been
             the
             sense
             and
             thing
             understood
             by
             those
             words
             ,
             had
             been
             
               matters
               of
               Faith
            
             ;
             and
             then
             it
             is
             all
             one
             with
             the
             Scripture
             and
             Church
             ,
             for
             you
             say
             ,
             as
             to
             the
             Church
             ,
             the
             thing
             declared
             is
             a
             
               matter
               of
               Faith
            
             ?
             4.
             
             What
             that
             thing
             is
             ,
             which
             is
             declared
             by
             the
             Church
             ,
             which
             is
             neither
             
               arguments
               ,
               reasons
               nor
               words
            
             ;
             and
             if
             it
             doth
             consist
             of
             these
             ,
             how
             one
             can
             be
             believed
             ,
             and
             not
             the
             other
             :
             Doth
             your
             Church
             declare
             things
             so
             nakedly
             as
             to
             do
             it
             
               without
               arguments
               ,
               reasons
               or
               words
               ?
               That
               she
               can
               do
               it
               without
               words
               ,
            
             it
             is
             hard
             to
             believe
             ,
             but
             very
             easie
             ,
             that
             she
             can
             do
             it
             without
             
               arguments
               or
               reasons
            
             .
             5.
             
             Are
             men
             bound
             to
             believe
             what
             she
             so
             declares
             ,
             
               without
               arguments
               and
               reasons
            
             too
             ?
             If
             they
             be
             ,
             shew
             whence
             that
             Obligation
             comes
             ;
             and
             when
             you
             attempt
             that
             ,
             you
             endeavour
             to
             shew
             some
             
               argument
               and
               reason
            
             why
             they
             should
             believe
             it
             .
             6.
             
             What
             do
             you
             mean
             ,
             that
             
               these
               arguments
               ,
               reasons
               and
               words
               ,
               are
               not
               absolutely
               speaking
               matters
               of
               Faith
               ,
            
             it
             should
             seem
             then
             ,
             that
             conditionally
             they
             may
             be
             so
             ,
             and
             then
             shew
             the
             difference
             between
             them
             ,
             and
             those
             in
             Scripture
             .
             7.
             
             How
             is
             it
             possible
             for
             us
             to
             assent
             to
             any
             thing
             as
             
               a
               matter
               of
               Faith
            
             ,
             if
             we
             do
             not
             first
             assent
             to
             the
             
               arguments
               ,
               reasons
               and
               words
            
             ,
             by
             which
             you
             would
             perswade
             us
             to
             believe
             the
             thing
             to
             be
             declared
             by
             the
             Church
             ,
             and
             what
             is
             declared
             by
             the
             Church
             is
             true
             .
             8.
             
             Whether
             ,
             when
             you
             say
             ,
             
               That
               in
               the
               Scripture
               every
               word
               and
               tittle
               is
               matter
               of
               Faith
               ,
               at
               least
               implicitely
               ,
               and
               necessarily
               to
               be
               believed
               by
               all
               that
               knew
               it
               to
               be
               a
               part
               of
               Scripture
            
             ;
             this
             will
             not
             equally
             hold
             as
             to
             the
             Church
             too
             ,
             that
             
               every
               word
               and
               tittle
            
             ,
             
             
               is
               matter
               of
               Faith
               ,
               at
               least
               implicitely
               to
               all
               that
               know
               it
               to
               be
               a
               part
               of
               the
               Churches
               Definition
               ?
            
             And
             where
             then
             lyes
             the
             prerogative
             of
             Scripture
             above
             the
             Church
             ?
             Besides
             ,
             you
             tell
             us
             ,
             
               The
               Church
               hath
               certain
               limits
               ,
               and
               can
               define
               nothing
               ,
               but
               what
               was
               either
               revealed
               before
               ,
               or
               hath
               such
               connexion
               with
               it
               ,
               as
               it
               may
               be
               rationally
               and
               logically
               deduced
               from
               it
               ,
               as
               appertaining
               to
               the
               Declaration
               and
               Defence
               of
               that
               which
               was
               before
               revealed
               .
            
             That
             herein
             you
             consult
             much
             for
             the
             honour
             of
             the
             Scripture
             above
             the
             Church
             ,
             will
             appear
             when
             you
             have
             answered
             these
             Queries
             .
             1.
             
             When
             the
             belief
             and
             sense
             of
             Scripture
             depend
             according
             to
             you
             ,
             upon
             the
             Churches
             Testimony
             ,
             Whether
             hath
             more
             limits
             ,
             the
             Church
             or
             Scripture
             ?
             For
             ,
             whatever
             is
             in
             Scripture
             ,
             must
             as
             to
             us
             ha●e
             its
             Authority
             from
             the
             Church
             ;
             and
             therefore
             your
             Church
             sets
             what
             bounds
             she
             please
             as
             to
             things
             revealed
             in
             Scripture
             .
             2.
             
             Who
             shall
             be
             Judge
             ,
             whether
             your
             Church
             define
             nothing
             but
             what
             was
             revealed
             before
             ,
             when
             ,
             according
             to
             you
             ,
             we
             can
             have
             no
             assurance
             as
             to
             any
             
               Divine
               Revelation
            
             ,
             but
             from
             the
             Judgement
             of
             your
             Church
             ?
             3.
             
             When
             your
             Church
             defines
             things
             to
             be
             
               matters
               of
               Faith
            
             ,
             which
             we
             think
             are
             not
             only
             
               not
               logically
               and
               
               rationally
               deduced
               from
               Scripture
               ,
               but
               plainly
               repugnant
               to
               it
               .
            
             How
             can
             we
             believe
             that
             she
             doth
             not
             pretend
             to
             reveal
             something
             which
             was
             not
             revealed
             before
             ?
             4.
             
             Is
             that
             
               rational
               and
               logical
               deduction
               from
               Scripture
            
             sufficient
             to
             perswade
             any
             rational
             man
             or
             no
             ?
             If
             not
             ,
             Why
             use
             you
             those
             terms
             ?
             if
             it
             be
             ,
             What
             need
             your
             
               Churches
               Definition
            
             ,
             in
             a
             thing
             that
             is
             obvious
             to
             any
             ones
             reason
             ?
             5.
             
             Must
             we
             believe
             your
             
               Church
               absolutely
            
             ,
             as
             to
             what
             is
             
               rationally
               and
               logically
               deduced
            
             from
             Scripture
             ?
             If
             so
             ,
             then
             ,
             when
             she
             declares
             her
             own
             Infallibility
             ,
             we
             must
             believe
             that
             to
             be
             
               rationally
               deduced
            
             ,
             because
             she
             declares
             it
             .
             6.
             
             Doth
             your
             Church
             make
             use
             of
             Logick
             and
             Reason
             in
             her
             deductions
             ?
             then
             ,
             Why
             may
             not
             every
             one
             else
             ,
             unless
             she
             hath
             only
             the
             gift
             of
             Logick
             and
             Reason
             ,
             which
             ,
             I
             suppose
             ,
             you
             will
             say
             ,
             is
             but
             
               in
               a
               manner
               ,
               and
               after
               a
               sort
               .
            
          
           
             Moreover
             ,
             say
             you
             ,
             
               The
               Church
               hath
               the
               receiving
               and
               interpreting
               Scripture
               for
               its
               end
               ;
               and
               consequently
               is
               in
               that
               respect
               inferiour
               to
               it
               .
            
             But
             ,
             for
             
               whose
               end
            
             do
             you
             mean
             ?
             the
             Churches
             ,
             or
             the
             
               Scriptures
               end
            
             ?
             If
             the
             latter
             ;
             Shew
             us
             how
             any
             end
             of
             Scripture
             is
             attained
             by
             your
             
               Churches
               interpretation
            
             ;
             if
             you
             mean
             the
             
               Churches
               end
            
             ,
             I
             verily
             believe
             you
             ;
             that
             your
             Church
             pretends
             to
             the
             receiving
             and
             interpreting
             Scripture
             for
             
               her
               own
               ends
            
             ,
             and
             consequently
             ,
             in
             that
             respect
             ,
             
             she
             makes
             the
             Scripture
             inferiour
             to
             her
             .
          
           
             Here
             again
             we
             meet
             with
             another
             piece
             of
             your
             Errantry
             ,
             in
             attempting
             to
             vindicate
             your
             Doctrine
             from
             the
             enchantment
             of
             another
             
               contradiction
               .
               You
               say
               ,
               You
               hold
               it
               necessary
               ,
               that
               we
               are
               to
               believe
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               upon
               Divine
               Authority
            
             ;
             and
             yet
             ,
             you
             tell
             us
             ▪
             
               That
               the
               Churches
               Authority
               ,
               on
               which
               we
               are
               to
               believe
               the
               Scriptures
               is
               but
               in
               some
               sort
               ,
               and
               after
               a
               manner
               Divine
               .
            
             This
             seems
             to
             have
             a
             huge
             resemblance
             to
             a
             Contradiction
             ;
             or
             else
             you
             must
             say
             ,
             That
             it
             is
             not
             necessary
             that
             we
             believe
             the
             Scriptures
             on
             a
             
               simply
               Divine
               Authority
            
             ,
             but
             only
             on
             such
             a
             one
             as
             is
             
               in
               some
               sort
            
             ,
             and
             
               after
               a
               manner
               Divine
            
             :
             For
             ,
             if
             you
             make
             the
             same
             Authoririty
             to
             be
             
               Divine
               absolutely
            
             in
             your
             pretence
             ,
             and
             only
             
               after
               a
               sort
            
             in
             your
             Application
             you
             reach
             not
             the
             thing
             you
             promised
             .
             If
             there
             be
             not
             ,
             as
             you
             say
             ,
             
               any
               necessity
               of
               defending
               the
               Churches
               Authority
               to
               be
               simply
               Divine
               ,
               in
               answering
               that
               Question
               ,
               How
               we
               know
               Scripture
               to
               be
               Scripture
               ,
            
             then
             there
             can
             be
             no
             necessity
             of
             asserting
             ,
             that
             we
             are
             bound
             to
             believe
             the
             
               Scriptures
               to
               be
               the
               Word
               of
               God
               upon
               Divine
               Authority
               ?
            
             Which
             yet
             is
             your
             assertion
             before
             ;
             but
             yet
             you
             would
             fain
             distinguish
             
               between
               ▪
               that
               which
               is
               absolutely
               infallible
               and
               divine
               ,
               the
               Churches
               Authority
            
             (
             you
             say
             )
             
               must
               be
               the
               former
               ,
               but
               cannot
               be
               the
               latter
            
             ;
             when
             yet
             this
             Infallibility
             is
             ,
             as
             you
             again
             tell
             us
             ,
             
               By
               the
               promised
               assistance
               of
               the
               Holy
               Ghost
               .
            
             These
             are
             fit
             hedges
             to
             keep
             in
             Cuckows
             ,
             but
             none
             else
             .
             
          
           
             But
             ,
             as
             you
             are
             still
             off
             and
             on
             ,
             sometimes
             seeming
             to
             go
             forward
             ,
             and
             then
             stepping
             back
             again
             ;
             sometimes
             answering
             ,
             sometimes
             proving
             ,
             which
             are
             great
             arguments
             of
             a
             disturbed
             mind
             ,
             or
             a
             being
             in
             a
             Labyrinth
             ,
             which
             you
             take
             many
             steps
             in
             ,
             but
             can
             find
             no
             way
             out
             of
             ,
             lest
             you
             should
             seem
             not
             sufficiently
             to
             contradict
             your self
             :
             You
             go
             about
             to
             prove
             ,
             
               That
               the
               Authority
               ,
               teaching
               Scripture
               to
               be
               the
               Word
               of
               God
               ,
               must
               be
               absolutely
               infallible
            
             ;
             If
             you
             prove
             that
             ,
             I
             will
             undertake
             to
             prove
             it
             must
             
               be
               simply
               Divine
            
             :
             But
             ,
             let
             us
             see
             however
             ,
             how
             irrefragably
             you
             prove
             it
             .
             
             
               And
               the
               immediate
               Reason
               ,
               Why
               the
               Authority
               teaching
               Scripture
               to
               be
               the
               Word
               of
               God
               ,
               must
               be
               absolutely
               infallible
               ,
               is
               ,
               because
               it
               is
               an
               Article
               of
               Christian
               Faith
               ,
               that
               all
               those
               Books
               which
               the
               Church
               hath
               defined
               for
               Canonical
               Scripture
               ,
               are
               the
               Word
               of
               God
               ;
               and
               seeing
               every
               Article
               of
               Faith
               must
               be
               revealed
               ,
               or
               
               taught
               by
               Divine
               Authority
               ,
               this
               also
               must
               be
               revealed
               ,
               and
               consequently
               no
               Authority
               less
               than
               Divine
               ,
               is
               sufficient
               to
               move
               us
               to
               believe
               it
               as
               an
               Article
               of
               Faith.
            
             But
             1.
             
             Is
             it
             not
             possible
             for
             you
             to
             utter
             so
             many
             words
             without
             a
             contradiction
             ?
             Were
             you
             not
             just
             before
             distinguishing
             that
             Authority
             which
             is
             Divine
             ,
             from
             that
             which
             is
             
               absolutely
               infallible
            
             ;
             and
             but
             
               in
               a
               manner
               ,
               and
               after
               a
               sort
               Divine
               ?
            
             And
             yet
             here
             ,
             that
             Authority
             which
             you
             call
             
               absolutely
               infallible
            
             ,
             in
             the
             former
             part
             of
             your
             Argument
             ;
             in
             the
             last
             you
             explain
             it
             ,
             
               No
               Authority
               less
               than
               Divine
            
             ;
             Doth
             it
             not
             then
             follow
             ,
             that
             an
             Authority
             
               absolutely
               infallible
            
             ,
             is
             an
             Authority
             
               no
               less
               than
               Divine
            
             .
             But
             to
             let
             that
             pass
             among
             the
             rest
             of
             his
             Brethren
             .
             2.
             
             Why
             take
             you
             this
             needless
             pains
             to
             prove
             that
             which
             you
             say
             before
             ,
             
               You
               and
               your
               Adversary
               are
               agreed
               in
               .
            
             3.
             
             Supposing
             you
             should
             meet
             with
             some
             who
             should
             question
             this
             ,
             as
             it
             is
             probable
             you
             may
             do
             before
             we
             part
             ;
             I
             think
             it
             no
             difficult
             thing
             to
             answer
             this
             Argument
             of
             yours
             ,
             which
             ,
             in
             short
             ,
             is
             ,
             
               Every
               Article
               of
               Faith
               must
               be
               believed
               upon
               Divine
               Authority
               ,
               but
               that
               the
               Scriptures
               are
               the
               Word
               of
               God
               ,
               is
               an
               Article
               of
               Faith.
            
             To
             which
             I
             answer
             ,
             If
             by
             
               an
               Article
               of
               Faith
            
             ,
             you
             mean
             ,
             that
             we
             must
             give
             an
             
               undoubted
               assent
            
             to
             ,
             then
             I
             grant
             ,
             that
             this
             is
             
               an
               Article
               of
               Faith
            
             ,
             but
             deny
             ,
             that
             every
             such
             Article
             must
             be
             believed
             upon
             
               Divine
               Authority
            
             ;
             if
             by
             an
             
               Article
               of
               Faith
            
             you
             mean
             something
             to
             be
             believed
             upon
             
               Divine
               Testimony
            
             ,
             then
             I
             grant
             ,
             that
             every
             such
             Article
             must
             be
             built
             on
             
               Divine
               Authority
            
             ,
             but
             shall
             desire
             you
             to
             prove
             ,
             that
             that
             Faith
             whereby
             I
             believe
             
               Scripture
               to
               be
               Scripture
            
             ,
             must
             be
             built
             on
             a
             
               Divine
               Testimony
            
             .
             For
             ,
             I
             cannot
             see
             ,
             how
             any
             ,
             who
             say
             so
             ,
             can
             free
             themselves
             from
             a
             Circle
             :
             and
             of
             all
             persons
             ,
             you
             have
             the
             least
             reason
             to
             say
             so
             ;
             for
             you
             deny
             the
             
               Churches
               Testimony
            
             to
             be
             properly
             Divine
             ,
             and
             withall
             the
             Argument
             is
             very
             easily
             retorted
             upon
             your self
             .
             For
             ,
             say
             you
             ,
             
               Whatsoever
               is
               an
               Article
               of
               Faith
               ,
               must
               be
               believed
               on
               Divine
               Authority
               ,
               but
               that
               the
               Church
               is
               infallible
               ,
               I
               suppose
               ,
               to
               you
               is
               an
               Article
               of
               Faith
               :
            
             Name
             therefore
             what
             Divine
             Authority
             the
             belief
             of
             that
             is
             built
             upon
             ?
             But
             ,
             Do
             not
             you
             say
             ,
             the
             belief
             of
             that
             is
             built
             on
             the
             
               Motives
               of
               Credibility
            
             ,
             and
             ,
             I
             suppose
             ,
             you
             distinguish
             them
             from
             
               Divine
               Authority
            
             ,
             or
             else
             they
             can
             do
             you
             no
             service
             for
             avoiding
             the
             Circle
             :
             Either
             therefore
             deny
             that
             
               your
               Churches
               Infallibility
            
             is
             
               an
               Article
               of
               Faith
            
             ,
             or
             else
             deny
             it
             to
             be
             necessary
             ,
             that
             
               every
               Article
               of
               Faith
            
             ,
             must
             be
             built
             on
             
               Divine
               Authority
            
             ,
             and
             then
             farewell
             your
             
               old
               friends
            
             the
             Motives
             of
             Credibility
             ;
             or
             else
             ,
             you
             see
             ,
             how
             necessary
             it
             is
             for
             you
             ,
             if
             you
             will
             vindicate
             your self
             from
             contradiction
             ,
             to
             answer
             this
             Argument
             ,
             and
             when
             you
             have
             done
             so
             ,
             you
             will
             believe
             I
             did
             not
             much
             dread
             the
             force
             of
             it
             .
             The
             rest
             of
             that
             Paragraph
             ,
             is
             a
             bare
             Repetition
             ,
             the
             fourth
             or
             fifth
             time
             of
             your
             distinction
             about
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             and
             the
             
               infallible
               Assurance
            
             of
             it
             ,
             which
             is
             a
             thing
             in
             it self
             so
             incongruous
             ,
             and
             unreasonable
             ,
             that
             I
             had
             thoughts
             mean
             enough
             of
             you
             ,
             
             when
             I
             met
             with
             it
             first
             ;
             but
             have
             much
             meaner
             ,
             now
             I
             meet
             with
             it
             so
             often
             ,
             for
             I
             see
             ,
             as
             pitiful
             a
             shift
             as
             it
             is
             ,
             you
             have
             no
             other
             to
             make
             use
             of
             on
             all
             occasions
             .
          
           
             His
             Lordship
             goes
             on
             to
             prove
             that
             ,
             since
             it
             is
             confessed
             between
             him
             and
             his
             Adversary
             ,
             
               That
               we
               must
               be
               able
               to
               prove
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               ,
               by
               some
               Authority
               that
               is
               absolutely
               Divine
               ;
               this
               Authority
               cannot
               be
               that
               of
               the
               Church
               .
            
             
             
               For
               the
               Church
               consists
               of
               men
               subject
               to
               errour
               ;
               and
               all
               the
               parts
               being
               all
               liable
               to
               mistaking
               ,
               and
               fallible
               ,
               the
               whole
               cannot
               possibly
               be
               infallible
               in
               and
               of
               it self
               ,
               and
               priviledged
               from
               being
               deceived
               in
               some
               things
               or
               other
               .
            
             To
             this
             you
             answer
             ,
             
               His
               Lordship's
               Argument
               (
               that
               the
               whole
               may
               erre
               ,
               because
               every
               part
               may
               erre
               )
               is
               disproved
               by
               himself
               ;
               because
               in
               Fundamentals
               
               he
               grants
               the
               whole
               Church
               cannot
               erre
               ,
               and
               yet
               that
               any
               particular
               man
               may
               erre
               even
               in
               those
               points
               .
            
             But
             ,
             is
             it
             not
             plain
             ,
             that
             his
             Lordship's
             design
             is
             to
             prove
             ,
             that
             if
             all
             the
             
               parts
               are
               fallible
            
             ,
             the
             Authority
             of
             the
             whole
             cannot
             be
             
               simply
               Divine
            
             ;
             and
             therefore
             he
             saith
             himself
             ,
             that
             in
             Fundamentals
             ,
             in
             which
             the
             
               Vniversal
               Church
            
             cannot
             erre
             ,
             her
             Authority
             is
             
               not
               Divine
            
             ,
             because
             the
             Church
             is
             tyed
             to
             the
             use
             of
             means
             .
             You
             must
             therefore
             prove
             ,
             that
             when
             every
             part
             is
             acknowledged
             fallible
             ,
             the
             Authority
             of
             the
             whole
             in
             propounding
             any
             thing
             to
             be
             believed
             ,
             can
             be
             infallible
             in
             and
             of
             it self
             :
             I
             cannot
             therefore
             understand
             ,
             how
             the
             perfection
             of
             Infallibility
             in
             the
             proposition
             of
             any
             Object
             to
             be
             believed
             ,
             can
             be
             applied
             to
             the
             whole
             Church
             ,
             when
             every
             particular
             member
             of
             it
             in
             such
             a
             Proposition
             is
             supposed
             to
             be
             fallible
             .
             
               The
               Arch-Bishop
               therefore
               tells
               you
            
             ,
             
             
               That
               there
               is
               special
               immediate
               Revelation
               requisite
               to
               the
               very
               least
               degree
               of
               Divine
               Authority
            
             ;
             to
             avoid
             which
             ,
             
               you
               would
               fain
               prove
               ,
               that
               there
               may
               be
               absolute
               Infallibility
               ,
               without
               Divine
               Authority
               ,
               and
               immediate
               Assistance
               of
               the
               Holy
               Ghost
               ,
               in
               delivering
               Objects
               of
               Faith
               ,
               without
               immediate
               Revelation
               .
            
             You
             tell
             us
             therefore
             ,
             
               Though
               the
               Church
               use
               means
               ,
               yet
               she
               receives
               not
               her
               Infallibility
               from
               them
               ,
               but
               from
               the
               Assistance
               of
               the
               Holy
               Ghost
               ,
               which
               makes
               her
               Definitions
               truly
               infallible
               ,
               though
               they
               be
               not
               new
               Revelations
               .
            
             But
             ,
             How
             do
             you
             prove
             ,
             that
             any
             thing
             but
             an
             
               immediate
               Divine
               Revelation
            
             ,
             can
             make
             such
             a
             
               Divine
               Testimony
            
             which
             is
             supposed
             necessary
             for
             the
             
               belief
               of
               Scripture
               to
               be
               Scripture
               ?
            
             How
             can
             you
             make
             it
             appear
             ,
             that
             there
             can
             be
             Infallibility
             in
             the
             Conclusion
             ,
             where
             there
             was
             not
             Infallibility
             in
             judging
             of
             the
             Truth
             of
             the
             Premises
             ?
             You
             say
             ,
             
               By
               the
               Assistance
               of
               the
               Holy
               Ghost
               .
            
             But
             why
             should
             you
             not
             believe
             such
             an
             Assiance
             in
             the
             one
             ,
             as
             well
             as
             the
             other
             ?
             If
             therefore
             you
             assert
             ,
             that
             the
             
               Spirit
               of
               God
            
             doth
             not
             assist
             infallibly
             in
             the
             
               use
               of
               the
               means
            
             ,
             but
             only
             in
             the
             conclusion
             ,
             then
             it
             must
             be
             an
             
               immediate
               Revelation
            
             ;
             for
             what
             else
             it
             should
             be
             ,
             is
             not
             intelligible
             .
             For
             ,
             I
             had
             thought
             the
             Revelation
             had
             been
             immediate
             ,
             when
             somewhat
             more
             was
             discovered
             than
             all
             
               use
               of
               means
            
             could
             attain
             to
             :
             therefore
             the
             Churches
             Infallibility
             must
             be
             a
             meer
             Enthusiasm
             .
             No
             ,
             say
             you
             ,
             
               Because
               it
               only
               declares
               what
               was
               formerly
               revealed
               .
            
             Though
             that
             be
             a
             Question
             among
             some
             of
             your selves
             ;
             yet
             ,
             supposing
             it
             to
             be
             so
             ,
             it
             clears
             not
             the
             business
             .
             For
             ,
             suppose
             that
             God
             had
             
               supernaturally
               assisted
            
             the
             Vnderstanding
             of
             any
             Prophet
             in
             declaring
             a
             Prophecy
             which
             had
             been
             revealed
             before
             ,
             Would
             not
             this
             have
             been
             as
             immediate
             a
             Revelation
             to
             that
             Prophet
             ,
             as
             if
             it
             had
             been
             a
             
               New
               Prophecy
            
             :
             And
             the
             case
             is
             the
             same
             here
             ;
             for
             ,
             though
             you
             say
             ,
             the
             
               Material
               Objects
               of
               Faith
            
             be
             revealed
             before
             ,
             yet
             we
             cannot
             know
             the
             
               Formal
               Object
               of
               Faith
            
             ,
             without
             your
             Churches
             declaration
             ,
             so
             that
             on
             your
             Principles
             there
             cannot
             lye
             an
             Obligation
             to
             Faith
             on
             us
             ,
             without
             your
             
               Churches
               Definition
            
             ;
             and
             therefore
             that
             is
             as
             necessary
             
               to
               us
            
             ,
             as
             immediate
             Revelation
             ;
             and
             to
             the
             
               Church
               it self
            
             ,
             when
             you
             say
             ,
             
               The
               Infallibility
               proceeds
               so
               immediately
               from
               God
               ,
               that
               if
               the
               Church
               should
               fall
               into
               errour
               ,
               that
               would
               be
               ascribed
               to
               God
               as
               much
               as
               in
               case
               of
               Divine
               Revelation
               ,
            
             What
             difference
             can
             you
             make
             between
             them
             ?
             For
             ,
             it
             is
             not
             ,
             Whether
             the
             Object
             be
             new
             or
             old
             ,
             which
             makes
             an
             
               immediate
               Revelation
            
             ;
             but
             the
             
               immediate
               Impression
            
             of
             it
             on
             the
             understanding
             ?
             For
             if
             the
             
               Spirit
               of
               God
            
             doth
             immediately
             discover
             to
             any
             one
             ,
             a
             thing
             knowable
             by
             natural
             causes
             ,
             is
             it
             any
             thing
             the
             less
             an
             immediate
             Divine
             Revelation
             ?
             So
             it
             must
             be
             in
             things
             already
             revealed
             ,
             if
             the
             same
             things
             be
             discovered
             in
             an
             
               immediate
               infallible
               manner
            
             to
             
             the
             mind
             of
             any
             ,
             the
             Revelation
             is
             as
             immediate
             as
             if
             they
             had
             never
             been
             revealed
             before
             .
          
           
             Your
             last
             Paragraph
             affords
             us
             still
             more
             evidence
             of
             your
             self-contradicting
             faculty
             ;
             for
             which
             we
             need
             no
             more
             than
             lay
             your
             words
             together
             .
             Your
             words
             next
             before
             were
             ,
             
               If
               the
               Church
               should
               fall
               into
               errour
               ,
               it
               would
               be
               as
               much
               ascribed
               to
               God
               himself
               ,
               as
               in
               case
               of
               immediate
               Divine
               Revelation
            
             ;
             but
             here
             you
             add
             ;
             
               Neither
               is
               it
               necessary
               for
               us
               to
               affirm
               ,
               that
               the
               Definition
               of
               the
               Church
               ,
               is
               God's
               immediate
               Revelation
               ;
               as
               ,
               if
               the
               Definition
               were
               false
               ,
               God's
               Revelation
               must
               be
               also
               such
               :
               It
               is
               enough
               for
               us
               to
               averr
               ,
               that
               God's
               Promise
               would
               be
               infringed
               ,
               as
               truly
               it
               would
               in
               that
               Supposition
               .
            
             From
             which
             we
             may
             learn
             very
             useful
             instructions
             .
             1.
             
             That
             
               God's
               Promise
            
             may
             he
             infringed
             ,
             and
             yet
             
               God's
               Revelation
            
             not
             proved
             to
             be
             false
             :
             But
             whence
             came
             that
             Promise
             ?
             Was
             it
             not
             a
             
               Divine
               Revelation
            
             ?
             if
             it
             was
             undoubtedly
             such
             ,
             Can
             such
             a
             Promise
             be
             false
             ,
             and
             not
             
               God's
               Revelation
            
             ?
             2.
             
             That
             though
             if
             the
             
               Church
               erre
               ,
               God
            
             must
             be
             fallible
             ,
             yet
             for
             all
             this
             ,
             all
             
               God's
               Revelations
            
             may
             remain
             infallible
             .
             3.
             
             That
             though
             the
             only
             ground
             of
             
               Infallibility
               be
               the
               immediate
               Assistance
               of
               the
               Holy
               Ghost
               ,
            
             which
             gives
             as
             great
             an
             Infallibility
             ,
             as
             ever
             was
             in
             Prophets
             and
             Apostles
             ;
             yet
             we
             must
             not
             say
             ,
             That
             such
             an
             Infallibility
             doth
             suppose
             an
             
               immediate
               Revelation
            
             .
             4.
             
             That
             though
             
               God's
               Veracity
            
             would
             be
             destroyed
             ,
             if
             the
             Church
             should
             define
             any
             thing
             for
             a
             point
             of
             
               Catholick
               Faith
            
             ,
             which
             were
             not
             revealed
             from
             God
             ,
             which
             are
             your
             next
             words
             ;
             yet
             we
             are
             not
             to
             think
             ,
             if
             her
             Definition
             be
             false
             ,
             
               God's
               Revelation
            
             must
             be
             also
             such
             ,
             which
             are
             your
             words
             foregoing
             .
             Those
             are
             excellent
             Corollaries
             to
             conclude
             so
             profound
             a
             discourse
             with
             .
             And
             ,
             
               if
               the
               Bishop
            
             (
             as
             you
             say
             )
             
               had
               little
               reason
               to
               accuse
               you
               for
               maintaining
               a
               party
            
             ;
             I
             am
             sure
             ,
             I
             have
             less
             to
             admire
             you
             ,
             for
             
               your
               seeking
               Truth
               ;
               and
               what
               ever
               animosity
               you
               are
               led
               by
               ,
            
             I
             hope
             I
             have
             made
             it
             evident
             ,
             
               you
               are
               led
               by
               very
               little
               reason
               .
            
          
        
         
           
           
             CHAP.
             VI.
             Of
             the
             Infallibility
             of
             Tradition
             .
          
           
             
               Of
               the
               unwritten
               Word
               ,
               and
               the
               necessary
               Ingredients
               of
               it
               .
               The
               Instances
               for
               it
               particularly
               examined
               and
               disproved
               .
               The
               Fathers
               Rule
               for
               examining
               Traditions
               .
               No
               unwritten
               Word
               the
               Foundation
               of
               Divine
               Faith.
               In
               what
               sense
               Faith
               may
               be
               said
               to
               be
               Divine
               .
               Of
               Tradition
               being
               known
               by
               its
               own
               light
               ,
               and
               the
               Canon
               of
               the
               Scripture
               .
               The
               Testimony
               of
               the
               Spirit
               ,
               how
               far
               pertinent
               to
               this
               Controversie
               .
               Of
               the
               use
               of
               reason
               in
               the
               resolution
               of
               Faith.
               
                 T.
                 C
                 '
                 s.
              
               Dialogue
               answered
               ,
               with
               another
               between
               himself
               and
               a
               Sceptick
               .
               A
               twofold
               resolution
               of
               Faith
               into
               the
               Doctrine
               ,
               and
               into
               the
               Books
               .
               Several
               Objections
               answered
               from
               the
               Supposition
               made
               of
               a
               Child
               brought
               up
               without
               sight
               of
               Scripture
               .
               Christ
               no
               Ignoramus
               nor
               Impostor
               though
               the
               Church
               be
               not
               infallible
               .
               
                 T.
                 C
                 '
                 s.
              
               Blasphemy
               in
               saying
               otherwise
               .
               The
               Testimonies
               of
               Irenaeus
               and
               S.
               Augustin
               examined
               and
               retorted
               .
               Of
               the
               nature
               of
               infallible
               Certainty
               ,
               as
               to
               the
               Canon
               of
               Scripture
               ;
               and
               whereon
               it
               is
               grounded
               .
               The
               Testimonies
               produced
               by
               his
               Lordship
               vindicated
               .
            
          
           
             YOu
             begin
             this
             Chapter
             with
             as
             much
             confidence
             ,
             
             as
             if
             you
             had
             spoken
             nothing
             but
             Oracles
             in
             the
             foregoing
             .
             
               Whether
               the
               Bishop
               or
               you
               were
               more
               hardly
               put
               to
               it
               ,
            
             let
             any
             indifferent
             Reader
             judge
             :
             If
             he
             did
             ,
             as
             you
             say
             ,
             
               tread
               on
               the
               brink
               of
               a
               Circle
            
             ;
             we
             have
             made
             it
             appear
             ,
             notwithstanding
             all
             your
             evasions
             ,
             that
             you
             are
             left
             in
             the
             middle
             of
             it
             .
             The
             reason
             of
             his
             falling
             on
             the
             unwritten
             Word
             ,
             
               is
               not
               his
               fear
               of
               stooping
               to
               the
               Church
               ,
               to
               shew
               it
               him
               ,
               and
               finally
               depend
               on
               her
               Authority
            
             ;
             but
             to
             shew
             the
             unreasonableness
             of
             your
             proceedings
             ,
             who
             talk
             much
             of
             an
             unwritten
             Word
             ,
             and
             are
             not
             able
             to
             prove
             any
             such
             thing
             .
             
               If
               he
               will
               not
               believe
               any
               unwritten
               Word
               ,
               but
               what
               is
               shewn
               him
               delivered
               by
               the
               Prophets
               and
               Apostles
               ,
            
             I
             think
             he
             hath
             a
             great
             deal
             of
             reason
             for
             such
             incredulity
             ,
             unless
             you
             could
             shew
             him
             some
             assurance
             of
             any
             unwritten
             Word
             ,
             that
             did
             not
             come
             from
             the
             Apostles
             .
             Though
             he
             desired
             
               not
               to
               read
               unwritten
               Words
               in
               their
               Books
               ,
            
             which
             is
             a
             wise
             Question
             you
             ask
             ;
             yet
             he
             reasonably
             requested
             some
             certain
             evidence
             of
             what
             you
             pretend
             to
             be
             so
             ,
             that
             he
             might
             not
             have
             so
             big
             a
             Faith
             as
             to
             swallow
             into
             his
             belief
             ,
             that
             every
             thing
             which
             his
             adversary
             saies
             is
             the
             
               unwritten
               Word
            
             ,
             is
             so
             indeed
             .
             
               If
               it
               be
               not
               your
               desire
               he
               should
               ,
            
             we
             have
             the
             greater
             hopes
             of
             satisfaction
             from
             you
             ;
             but
             if
             you
             crave
             
               the
               indifferent
               Reader
               's
               Patience
               ,
               till
               he
               hear
               reason
               from
               you
               ,
            
             I
             am
             afraid
             his
             patience
             will
             be
             tyred
             ,
             before
             you
             come
             to
             it
             .
             But
             ,
             whatever
             it
             is
             ,
             it
             must
             be
             examined
             .
          
           
             Though
             your
             discourse
             concerning
             this
             
               unwritten
               Word
            
             ,
             be
             as
             the
             rest
             are
             ,
             very
             confused
             and
             immethodical
             ,
             yet
             I
             conceive
             the
             design
             and
             substance
             of
             it
             lyes
             in
             these
             particulars
             ,
             as
             will
             appear
             in
             the
             examination
             of
             them
             .
          
           
             1.
             
             That
             there
             is
             an
             unwritten
             Word
             ,
             which
             must
             be
             believed
             by
             us
             ,
             containing
             such
             doctrinal
             Traditions
             ,
             as
             are
             warranted
             by
             the
             Church
             for
             Apostolical
             .
          
           
             2.
             
             That
             the
             ground
             of
             believing
             this
             unwritten
             Word
             ,
             is
             from
             the
             Infallibility
             of
             the
             Church
             ,
             which
             defines
             it
             to
             be
             so
             .
          
           
             3.
             
             That
             our
             belief
             of
             the
             Scriptures
             must
             be
             grounded
             on
             such
             an
             unwritten
             
             Word
             ,
             which
             is
             warranted
             by
             the
             Church
             :
             under
             each
             of
             these
             I
             shall
             examine
             faithfully
             what
             belongs
             to
             them
             in
             your
             indigested
             discourse
             .
          
           
             The
             first
             of
             these
             is
             taken
             from
             your
             own
             words
             ;
             where
             you
             tell
             us
             ,
             
               That
               our
               Ensurancer
               in
               the
               main
               Principle
               of
               Faith
               concerning
               the
               Scriptures
               being
               the
               Word
               of
               God
               ,
            
             
             
               is
               Apostolical
               Tradition
               ;
               and
               well
               may
               it
               be
               so
               ,
               for
               such
               Tradition
               declared
               by
               the
               Church
               ,
               is
               the
               unwritten
               Word
               of
               God.
            
             And
             you
             after
             tell
             us
             ,
             
               That
               every
               Doctrine
               ,
               which
               any
               particular
               person
               may
               please
               to
               call
               Tradition
               ,
               is
               not
               therefore
               to
               be
               received
               as
               God's
               unwritten
               Word
               ,
               but
               such
               doctrinal
               Traditions
               only
               ,
               as
               are
               warranted
               to
               us
               by
               the
               Church
               for
               truly
               Apostolical
               ,
               which
               are
               consequently
               God's
               unwritten
               Word
               .
            
             So
             that
             these
             three
             things
             are
             necessary
             ingredients
             of
             this
             unwritten
             Word
             .
             1.
             
             That
             it
             must
             be
             
               originally
               Apostolical
            
             ,
             and
             not
             only
             so
             ,
             but
             it
             must
             be
             of
             
               Divine
               Revelation
               to
               the
               Apostles
            
             too
             .
             For
             otherwise
             it
             cannot
             be
             
               God's
               Word
            
             at
             all
             ,
             and
             therefore
             not
             his
             
               unwritten
               Word
            
             .
             I
             quarrel
             not
             at
             all
             with
             you
             for
             speaking
             of
             an
             
               unwritten
               Word
            
             ,
             if
             you
             could
             prove
             it
             ;
             for
             it
             is
             evident
             to
             me
             ,
             that
             
               God's
               Word
            
             is
             no
             more
             so
             ,
             by
             being
             written
             or
             printed
             ,
             than
             if
             it
             were
             not
             so
             :
             for
             the
             writing
             adds
             no
             Authority
             to
             the
             Word
             ,
             but
             only
             is
             a
             more
             certain
             means
             of
             conveying
             it
             to
             us
             .
             It
             is
             therefore
             
               God's
               Word
            
             ,
             as
             it
             proceeds
             from
             him
             ;
             and
             that
             which
             is
             now
             his
             
               written
               Word
            
             ,
             was
             once
             his
             
               unwritten
               Word
            
             :
             but
             however
             ,
             whatever
             is
             
               God's
               Word
            
             ,
             must
             come
             from
             him
             ,
             and
             since
             you
             derive
             the
             source
             of
             the
             
               unwritten
               Word
            
             from
             the
             Apostles
             ,
             whatever
             you
             call
             an
             
               unwritten
               Word
            
             ,
             you
             must
             be
             sure
             to
             derive
             its
             pedegree
             down
             from
             them
             .
             So
             that
             insisting
             on
             that
             point
             of
             time
             ,
             when
             this
             was
             declared
             and
             owned
             for
             an
             
               unwritten
               Word
            
             ,
             you
             must
             be
             able
             to
             shew
             ,
             that
             it
             came
             from
             the
             Apostles
             ,
             otherwise
             it
             cannot
             be
             owned
             as
             an
             
               Apostolical
               Tradition
            
             .
             2.
             
             That
             what
             you
             call
             an
             
               unwritten
               Word
            
             ,
             must
             be
             something
             doctrinal
             ;
             so
             you
             call
             them
             your self
             
               doctrinal
               Traditions
               ,
               i.
               e.
            
             such
             as
             contain
             in
             them
             somewhat
             dogmatical
             or
             necessary
             to
             be
             believed
             by
             us
             :
             and
             thence
             it
             was
             ,
             this
             Controversie
             rose
             from
             the
             Dispute
             concerning
             the
             sufficiency
             of
             the
             Scriptures
             ,
             as
             a
             
               Rule
               of
               Faith
            
             ,
             Whether
             that
             contained
             all
             
               God's
               Word
            
             ,
             or
             all
             matters
             to
             be
             believed
             or
             no
             ;
             or
             ,
             Whether
             there
             were
             not
             some
             Objects
             of
             Faith
             ,
             which
             were
             never
             written
             ,
             but
             conveyed
             by
             Tradition
             ?
             3.
             
             That
             what
             is
             thus
             doctrinal
             ,
             must
             be
             declared
             by
             the
             Church
             to
             be
             an
             
               Apostolical
               Tradition
            
             ;
             which
             you
             in
             terms
             assert
             .
          
           
             
             According
             then
             to
             these
             Rules
             we
             come
             to
             examine
             the
             Evidences
             by
             you
             produced
             for
             such
             an
             
               unwritten
               Word
            
             .
             For
             which
             ,
             you
             first
             produce
             several
             Instances
             out
             of
             S.
             
               Austin
               ,
               of
               such
               things
               which
               were
               in
               his
               time
               judged
               to
               be
               such
               ,
            
             i.
             e.
             
               doctrinal
               Traditions
               derived
               from
               the
               Apostles
               ,
               and
               have
               ever
               since
               been
               conserved
               and
               esteemed
               such
               in
               the
               whole
               Church
               of
               Christ.
            
             The
             first
             you
             instance
             in
             ,
             
             is
             that
             we
             now
             treat
             ,
             
               That
               Scripture
               is
               the
               Word
               of
               God
               ,
            
             for
             which
             you
             propose
             the
             known
             place
             wherein
             he
             affirms
             
               he
               should
               not
               believe
               the
               Gospel
               ,
               but
               for
               the
               Authority
               of
               the
               Church
               moving
               him
               thereto
               .
            
             But
             this
             proves
             nothing
             to
             your
             purpose
             ,
             unless
             you
             make
             it
             appear
             ,
             that
             the
             
               Authority
               of
               the
               Church
            
             could
             not
             move
             him
             
               to
               believe
               the
               Gospel
            
             ,
             unless
             that
             Authority
             be
             supposed
             to
             be
             an
             
               unwritten
               Word
            
             .
             For
             ,
             I
             will
             suppose
             ,
             that
             S.
             Austin
             ,
             or
             any
             other
             rational
             man
             might
             be
             sufficiently
             induced
             to
             believe
             the
             Gospel
             ,
             on
             the
             account
             of
             the
             Churches
             Authority
             ,
             not
             as
             delivering
             any
             
               doctrinal
               Tradition
            
             in
             the
             nature
             of
             an
             unwritten
             Word
             ,
             but
             as
             attesting
             that
             
               Vniversal
               Tradition
            
             ,
             which
             had
             been
             among
             all
             Christians
             concerning
             it
             .
             Which
             Universal
             Tradition
             is
             nothing
             else
             
             but
             a
             conveying
             down
             to
             us
             the
             judgement
             of
             
               sense
               and
               reason
            
             in
             the
             present
             case
             .
             For
             the
             Primitive
             Christians
             being
             best
             able
             to
             judge
             as
             to
             what
             Authentick
             Writings
             came
             from
             the
             Apostles
             ,
             not
             by
             any
             unwritten
             Word
             ,
             but
             by
             the
             use
             of
             all
             moral
             means
             ,
             it
             cannot
             reasonably
             be
             supposed
             ,
             that
             the
             successive
             Christians
             should
             imbezzle
             these
             Authentick
             Records
             ,
             and
             substitute
             others
             in
             the
             place
             of
             them
             .
             When
             therefore
             Manichaeus
             pretended
             the
             Authenticalness
             of
             some
             other
             writings
             ,
             besides
             those
             then
             owned
             by
             the
             Church
             ,
             S.
             Austin
             did
             no
             more
             than
             any
             reasonable
             man
             would
             do
             in
             the
             like
             case
             ,
             viz.
             appeal
             to
             the
             
               Vniversal
               Tradition
            
             of
             the
             
               Catholick
               Church
            
             ;
             upon
             the
             account
             of
             which
             ,
             he
             saies
             ,
             He
             was
             induced
             to
             believe
             the
             Gospel
             it self
             ,
             
               i.
               e.
            
             not
             so
             much
             the
             Doctrine
             ,
             as
             the
             Books
             containing
             it
             .
             But
             of
             this
             more
             largely
             elsewhere
             .
             I
             can
             hardly
             excuse
             you
             from
             a
             falsification
             of
             S.
             Austin's
             meaning
             ,
             in
             the
             ensuing
             words
             ,
             which
             you
             thus
             render
             :
             
               If
               any
               clear
               Testimony
               were
               brought
               out
               of
               Scripture
               against
               the
               Church
               ,
               he
               would
               neither
               believe
               the
               Scripture
               ,
               nor
               the
               Church
            
             ;
             whereas
             it
             appears
             by
             the
             words
             cited
             in
             your
             own
             Margin
             ,
             his
             meaning
             is
             only
             this
             ,
             
             
               If
               you
               can
               find
            
             (
             saith
             he
             )
             
               something
               very
               plain
               in
               the
               Gospel
               concerning
               the
               Apostleship
               of
            
             Manichaeus
             ,
             
               you
               will
               thereby
               weaken
               the
               Authority
               of
               those
               Catholicks
               ,
               who
               bid
               me
               ,
               that
               I
               should
               not
               believe
               you
               ;
               whose
               Authority
               being
               weakned
               ,
               neither
               can
               I
               believe
               the
               Gospel
               ,
               because
               ,
               through
               them
               ,
               I
               believed
               it
               .
            
             Is
             here
             any
             like
             what
             you
             said
             ,
             or
             at
             least
             would
             seem
             to
             have
             apprehended
             to
             be
             his
             meaning
             ?
             which
             is
             plainly
             this
             .
             
               If
               against
               the
               consent
               of
               all
               those
               Copies
               which
               the
               Catholick
               Christians
               received
               ,
               those
               Copies
               should
               be
               found
               truer
               ,
               which
               have
               in
               them
               something
               of
               the
               Apostleship
               of
            
             Manichaeus
             ;
             
               this
               must
               needs
               weaken
               much
               the
               Authority
               of
               the
               Catholick
               Church
               in
               its
               Tradition
               ,
               whom
               he
               adhered
               to
               against
               the
            
             Manichees
             ;
             
               and
               their
               Authority
               being
               thus
               weakned
               ,
               his
               Faith
               ,
               as
               to
               the
               Scriptures
               delivered
               by
               them
               ,
               must
               needs
               be
               much
               weakned
               too
               .
            
             To
             give
             you
             an
             Instance
             of
             a
             like
             nature
             ;
             The
             Mahumetans
             pretend
             ,
             that
             in
             the
             Scripture
             there
             was
             anciently
             express
             mention
             of
             their
             Prophet
             Mahomet
             ,
             but
             that
             the
             Christians
             ,
             out
             of
             hatred
             of
             their
             Religion
             ,
             have
             erased
             all
             those
             places
             which
             spake
             of
             him
             :
             Suppose
             now
             ,
             a
             Christian
             should
             say
             ,
             If
             he
             should
             find
             in
             the
             Gospel
             express
             mention
             of
             Mahomet's
             being
             a
             Prophet
             ,
             it
             would
             much
             weaken
             the
             Authority
             of
             the
             whole
             
               Christian
               Church
            
             ;
             which
             being
             so
             weakned
             ,
             it
             must
             of
             necessity
             weaken
             the
             Faith
             of
             all
             those
             who
             have
             believed
             our
             present
             Copies
             Authentick
             ,
             upon
             the
             account
             of
             the
             Christian
             Churches
             Authority
             .
             Is
             not
             this
             plainly
             the
             case
             S.
             Austin
             speaks
             of
             ;
             and
             ,
             Is
             it
             any
             more
             than
             any
             man's
             reason
             will
             tell
             him
             ?
             Not
             that
             the
             Churches
             Authority
             is
             to
             be
             relyed
             on
             as
             judicially
             or
             infallibly
             ,
             but
             as
             rationally
             ,
             delivering
             such
             an
             Universal
             Tradition
             to
             us
             .
             And
             ,
             might
             not
             S.
             Austin
             ,
             on
             the
             same
             reason
             ,
             
               as
               well
               believe
               the
               Acts
               of
               the
               Apostles
               as
               the
               Gospel
               ,
            
             when
             they
             were
             both
             equally
             delivered
             by
             the
             same
             Universal
             Tradition
             ?
             What
             you
             have
             gained
             then
             to
             your
             purpose
             from
             these
             three
             citations
             out
             of
             S.
             Austin
             ,
             in
             your
             first
             Instance
             ,
             I
             cannot
             easily
             imagine
             .
          
           
             Your
             second
             Tradition
             is
             ,
             That
             the
             Father
             is
             not
             begotten
             of
             any
             other
             person
             .
             S.
             Austin's
             words
             are
             ,
             
             
             
               Sicut
               Patrem
               in
               illis
               libris
               nusquam
               Ingenitum
               legimus
               ,
               &
               tamen
               dicendum
               esse
               defenditur
               .
               We
               never
               read
               in
               the
               Scriptures
               ,
               that
               the
               Father
               is
               unbegotten
               ;
               and
               yet
               it
               is
               defended
               ,
               that
               we
               must
               say
               so
               .
            
             And
             had
             they
             not
             good
             reason
             with
             them
             to
             say
             so
             ,
             who
             believed
             that
             he
             was
             the
             Father
             by
             way
             of
             exclusion
             of
             such
             a
             kind
             of
             Generation
             as
             the
             Eternal
             Son
             of
             God
             is
             supposed
             to
             have
             ?
             But
             ,
             Must
             this
             be
             an
             Instance
             
             of
             a
             doctrinal
             Tradition
             ,
             containing
             some
             Object
             of
             Faith
             distinct
             from
             Scripture
             ?
             Could
             any
             one
             ,
             whoever
             believed
             the
             Doctrine
             of
             the
             Trinity
             as
             revealed
             in
             Scripture
             ,
             believe
             or
             imagine
             any
             other
             ?
             that
             though
             it
             be
             not
             in
             express
             terms
             set
             down
             in
             Scripture
             ,
             yet
             no
             one
             that
             hath
             any
             conceptions
             of
             the
             Father
             ,
             but
             this
             is
             implied
             in
             them
             .
             If
             it
             be
             therefore
             a
             Tradition
             ,
             because
             it
             is
             not
             expresly
             in
             Scripture
             ,
             Why
             may
             not
             
               Trinity
               ,
               Hypostasis
               ,
               Person
               ,
               Consubstantiality
               ,
            
             be
             all
             
               unwritten
               Traditions
            
             ,
             as
             well
             as
             this
             ?
             You
             will
             say
             ,
             Because
             ,
             though
             the
             words
             be
             not
             there
             ,
             yet
             the
             sense
             is
             :
             and
             I
             pray
             ,
             take
             the
             same
             Answer
             for
             this
             of
             the
             
               Father's
               being
               unbegotten
            
             ,
          
           
             Your
             third
             is
             ,
             
               Of
               the
               perpetual
               Virginity
               of
               the
               Virgin
            
             Mary
             :
             This
             indeed
             ,
             S.
             Austin
             saith
             ,
             is
             to
             be
             believed
             
               fide
               integra
            
             ,
             but
             he
             saith
             not
             ,
             divinâ
             ;
             but
             ,
             Do
             you
             therefore
             make
             this
             a
             
               doctrinal
               Tradition
            
             ,
             and
             an
             
               unwritten
               Word
            
             ?
             If
             you
             make
             it
             a
             
               doctrinal
               Tradition
            
             ,
             you
             must
             shew
             us
             ,
             what
             
               Article
               of
               Faith
            
             is
             contained
             in
             it
             ;
             that
             it
             was
             not
             looked
             on
             as
             an
             
               unwritten
               Word
            
             ,
             will
             appear
             by
             the
             disputations
             of
             those
             Fathers
             ,
             who
             writ
             most
             eagerly
             about
             it
             ,
             who
             make
             it
             their
             design
             to
             prove
             it
             out
             of
             Scripture
             .
             Those
             who
             did
             most
             zealously
             appear
             against
             the
             Opinion
             of
             Helvidius
             ,
             were
             S.
             Hierom
             ,
             and
             S.
             Ambrose
             ,
             of
             the
             
               Latin
               Church
            
             ,
             S.
             Austin
             only
             mentions
             it
             in
             the
             places
             by
             you
             cited
             :
             Of
             the
             
               Greek
               Church
               Epiphanius
            
             ,
             and
             S.
             Basil.
             And
             yet
             every
             one
             of
             these
             contends
             to
             have
             it
             proved
             out
             of
             Scripture
             .
             S.
             Hierom
             enters
             his
             dispute
             against
             Helvidius
             upon
             those
             terms
             of
             confuting
             him
             out
             of
             Scripture
             ;
             
             and
             towards
             the
             conclusion
             of
             that
             discourse
             ,
             see
             what
             a
             friend
             S.
             Hierom
             is
             to
             
               doctrinal
               Traditions
               .
               As
            
             ,
             saith
             he
             ,
             
               we
               deny
               not
               the
               things
               which
               are
               written
               ,
               so
               we
               embrace
               not
               the
               things
               which
               are
               not
               written
               .
               We
               believe
               the
               Incarnation
               ,
               because
               we
               read
               it
               ;
               we
               believe
               not
               the
               Marriage
               of
            
             Mary
             
               after
               her
               delivery
               ,
               because
               we
               read
               it
               not
               .
            
             St.
             Ambrose
             ,
             
             in
             his
             Epistle
             to
             Theophilus
             and
             Anysius
             ,
             where
             he
             first
             mentions
             this
             Opinion
             ,
             argues
             against
             it
             wholly
             from
             the
             
               Testimony
               of
               Scripture
            
             ;
             
             and
             the
             unreasonableness
             of
             the
             thing
             .
             To
             the
             same
             purpose
             Epiphanius
             discourseth
             of
             this
             subject
             ,
             whose
             utmost
             Arguments
             are
             only
             probabilities
             ;
             
             Whether
             the
             Antidicomariani
             were
             the
             same
             with
             Helvidians
             ,
             as
             S.
             Austin
             supposeth
             :
             Or
             ,
             Whether
             they
             were
             the
             Disciples
             of
             Apollinarius
             ,
             who
             broached
             the
             same
             Doctrine
             in
             the
             East
             ,
             at
             the
             time
             Helvidius
             did
             in
             the
             West
             ,
             as
             others
             suppose
             is
             not
             material
             to
             our
             purpose
             ;
             
             but
             this
             latter
             seems
             to
             be
             the
             Opinion
             of
             Epiphanius
             :
             Who
             in
             his
             Epistle
             ,
             written
             in
             Confutation
             of
             that
             Opinion
             ,
             chargeth
             the
             first
             Authours
             of
             it
             with
             great
             Ignorance
             of
             the
             Scriptures
             ,
             
             and
             urgeth
             many
             places
             to
             prove
             the
             perpetual
             Virginity
             of
             the
             Virgin
             Mary
             ;
             and
             therefore
             did
             not
             look
             on
             it
             as
             an
             unwritten
             Word
             .
             St.
             Basil
             ,
             in
             his
             discourse
             concerning
             
               the
               Humane
               Generation
               of
               Christ
            
             ,
             falls
             upon
             this
             Subject
             ,
             
             and
             goes
             about
             to
             prove
             it
             from
             the
             importance
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             which
             (
             saith
             he
             )
             
               although
               it
               seems
               to
               speak
               some
               circumscription
               of
               time
               ,
               yet
               it
               really
               denotes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               an
               indefinite
               time
               ,
               as
               in
               that
               ,
               I
               will
               be
               with
               you
               alwaies
               to
               the
               end
               of
               the
               world
               .
            
             
             But
             he
             ushers
             in
             this
             discourse
             with
             this
             remarkable
             Expression
             ;
             
               Although
               this
               be
               no
               hinderance
               to
               the
               Doctrine
               of
               Piety
               ;
               for
               till
               the
               Oeconomy
               of
               her
               delivery
               was
               
               accomplished
               ,
               her
               Virginity
               was
               necessary
               ;
               but
               what
               became
               of
               it
               afterwards
               is
               not
               pertinent
               to
               this
               mystery
               :
               however
               ,
               because
               the
               ears
               of
               those
               who
               love
               Christ
               ,
               will
               hardly
               entertain
               this
               ,
               that
            
             Mary
             
               ceased
               to
               be
               a
               Virgin
               ,
               we
               suppose
               these
               proofs
               sufficient
               for
               it
               .
            
             Judge
             then
             ,
             whether
             S.
             Basil
             did
             believe
             this
             to
             be
             a
             Doctrine
             of
             Faith
             ,
             or
             an
             unwritten
             Word
             .
             
             This
             Testimony
             
               Fronto
               Ducaeus
            
             ,
             is
             much
             troubled
             with
             ,
             and
             would
             go
             about
             to
             prove
             this
             to
             be
             an
             Article
             of
             Faith
             ,
             from
             the
             Councils
             of
             
               Constantinople
               and
               the
               Lateran
            
             ;
             in
             the
             first
             of
             which
             she
             is
             only
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             But
             doth
             that
             note
             it
             to
             be
             an
             Article
             of
             Faith
             ?
             As
             for
             his
             evasion
             of
             this
             Testimony
             ,
             it
             is
             so
             impertinent
             ,
             that
             I
             shall
             not
             repeat
             it
             ,
             although
             he
             voucheth
             Vasquez
             for
             the
             Authour
             of
             it
             .
             It
             cannot
             be
             denied
             ,
             but
             that
             afterwards
             S.
             Basil
             produceth
             a
             Tradition
             for
             it
             concerning
             Zachary's
             placing
             the
             
               Virgin
               Mary
            
             ,
             after
             her
             delivery
             ,
             among
             the
             Virgins
             ,
             for
             which
             he
             was
             slain
             of
             the
             Jews
             ,
             between
             the
             Temple
             and
             the
             Altar
             .
             But
             ,
             we
             may
             guess
             at
             the
             credit
             of
             this
             Tradition
             ,
             by
             what
             S.
             Hierom
             saith
             of
             it
             ,
             
             that
             it
             came
             
               ex
               Apocryphorum
               somniis
            
             and
             withall
             ,
             gives
             a
             sufficient
             lash
             at
             all
             Traditions
             ,
             by
             reason
             of
             this
             in
             the
             next
             words
             .
             
               Hoc
               quia
               de
               Scripturis
               non
               habet
               auctoritatem
               ,
               eâdem
               facilitate
               contemnitur
               ,
               quâ
               probatur
               .
               Which
               having
               no
               Authority
               from
               the
               Scriptures
               ,
               it
               is
               as
               easily
               contemned
               as
               produced
               .
            
             And
             ,
             think
             you
             not
             then
             ,
             that
             S.
             Hierom
             was
             a
             great
             friend
             to
             your
             doctrinal
             Traditions
             ,
             and
             unwritten
             Word
             ?
             But
             ,
             say
             you
             still
             ,
             
               The
               Virginity
               of
            
             Mary
             
               must
               be
               an
               Article
               of
               Faith
               ,
               because
               ,
               those
               who
               denied
               it
               are
               called
               Hereticks
               ;
               and
               S.
            
             Augustine
             calls
             Helvidius
             
               his
               Opinion
               ,
               blasphemy
            
             .
             But
             ,
             though
             Helvidius
             be
             listed
             among
             the
             Hereticks
             ,
             yet
             ,
             I
             suppose
             ,
             you
             will
             not
             say
             that
             all
             who
             are
             listed
             in
             those
             Catalogues
             are
             defined
             to
             be
             Hereticks
             by
             the
             
               Catholick
               Church
            
             ?
             It
             is
             very
             apparent
             ,
             that
             any
             one
             who
             seemed
             to
             broach
             any
             new
             fancies
             ,
             and
             thereby
             disturbed
             the
             
               Churches
               Peace
            
             ,
             were
             called
             Hereticks
             by
             them
             .
             
             And
             Vasquez
             confesseth
             that
             Aquinas
             calls
             it
             an
             Errour
             ,
             and
             not
             an
             Heresie
             in
             Helvidius
             .
             If
             it
             were
             so
             ,
             he
             was
             not
             the
             first
             Authour
             of
             it
             ;
             for
             ,
             Tertullian
             is
             not
             only
             cited
             by
             Helvidius
             for
             it
             ,
             and
             S.
             Hierom
             casts
             away
             his
             Testimony
             ,
             as
             of
             a
             man
             out
             of
             the
             Church
             ,
             
             but
             Vasquez
             confesseth
             he
             delivers
             it
             so
             often
             ,
             that
             Pamelius
             could
             make
             no
             antidote
             for
             those
             places
             .
             One
             would
             therefore
             think
             ,
             that
             one
             so
             near
             the
             Apostles
             as
             Tertullian
             was
             ,
             might
             easily
             have
             learned
             such
             a
             Tradition
             ,
             and
             so
             great
             a
             friend
             to
             Virginity
             as
             he
             was
             (
             while
             a
             Montanist
             )
             should
             not
             have
             been
             apt
             to
             believe
             the
             contrary
             .
             That
             which
             was
             accounted
             Blasphemy
             in
             Helvidius
             ,
             was
             the
             rashness
             of
             his
             assertion
             ,
             which
             seemed
             dishonourable
             to
             the
             
               Blessed
               Virgin
            
             ,
             and
             not
             as
             though
             he
             did
             thereby
             overthrow
             any
             Article
             of
             Faith.
             For
             the
             other
             part
             of
             your
             Tradition
             ,
             that
             she
             was
             a
             Virgin
             in
             the
             Birth
             of
             Christ
             ,
             you
             will
             find
             it
             a
             greater
             difficulty
             to
             make
             it
             out
             to
             have
             been
             believed
             as
             a
             Tradition
             ,
             much
             less
             as
             an
             unwritten
             Word
             .
             For
             not
             only
             Tertullian
             ,
             but
             
               Ignatius
               ,
               Irenaeus
               ,
               Origen
               ,
               Epiphanius
               ,
               Ambrose
               ,
               Theophylact
            
             oppose
             you
             in
             it
             ;
             and
             judge
             you
             then
             ,
             whether
             this
             were
             owned
             as
             a
             constant
             Tradition
             or
             no.
             But
             it
             is
             not
             worth
             while
             to
             insist
             upon
             it
             .
          
           
             Your
             fourth
             Instance
             is
             ,
             concerning
             
               the
               Rebaptization
               of
               Hereticks
            
             .
             Concerning
             which
             ,
             two
             things
             are
             to
             be
             considered
             ,
             
               The
               Custome
               it self
            
             ,
             
             and
             the
             Right
             and
             Law
             on
             which
             that
             Custome
             was
             grounded
             .
             In
             the
             places
             by
             you
             cited
             out
             of
             S.
             Austin
             ,
             it
             is
             plain
             ,
             he
             speaks
             of
             the
             Custome
             and
             Practice
             of
             the
             Church
             ,
             which
             (
             saith
             he
             )
             did
             not
             use
             the
             
               Iteration
               of
               Baptism
            
             ,
             
             
               which
               Custome
               ,
               he
               believed
               ,
               did
               come
               from
               Apostolical
               Tradition
               ;
               as
               many
               other
               things
               which
               are
               not
               found
               in
               the
               writings
               of
               the
               Apostles
               ,
               nor
               in
               following
               Councils
               ,
               yet
               because
               they
               are
               observed
               by
               the
               Vniversal
               Church
               ,
               are
               
               believed
               to
               be
               delivered
               ,
               and
               commended
               by
               them
               .
            
             To
             the
             same
             purpose
             is
             the
             other
             Testimony
             .
             But
             what
             is
             this
             to
             
               doctrinal
               Traditions
               ,
               concerning
               matters
               of
               Faith
               ?
            
             That
             there
             were
             many
             
               Ecclesiastical
               Customes
            
             observed
             in
             the
             Church
             as
             
               Apostolical
               Traditions
            
             ,
             I
             deny
             not
             ,
             but
             that
             is
             not
             our
             present
             Question
             .
             If
             you
             therefore
             enquire
             into
             that
             which
             is
             only
             doctrinal
             in
             this
             case
             concerning
             the
             right
             and
             lawfulness
             of
             Practice
             in
             this
             case
             ,
             that
             he
             fixeth
             wholly
             upon
             the
             Scriptures
             .
             The
             Practice
             of
             the
             Church
             in
             admitting
             Hereticks
             without
             baptizing
             them
             again
             ,
             might
             be
             known
             by
             Tradition
             ,
             but
             whether
             the
             Church
             did
             well
             or
             ill
             in
             it
             ,
             must
             be
             by
             S.
             Austin's
             own
             confession
             determined
             out
             of
             Scripture
             .
             And
             in
             that
             latter
             place
             by
             you
             cited
             ,
             there
             is
             mentioned
             no
             such
             thing
             as
             an
             unwritten
             Word
             ,
             or
             that
             the
             Apostles
             had
             left
             any
             command
             that
             Hereticks
             should
             not
             be
             baptized
             again
             .
             
               Nihil
               quidem
               exinde
               praeceperunt
               Apostoli
            
             ,
             are
             his
             own
             words
             ;
             there
             being
             then
             neither
             written
             nor
             unwritten
             Word
             for
             it
             ,
             S.
             Austin
             takes
             the
             likeliest
             course
             he
             could
             think
             of
             ,
             which
             was
             ,
             from
             the
             Custome
             of
             the
             Church
             ,
             to
             judge
             most
             probably
             what
             was
             most
             agreeable
             to
             the
             Apostles
             minds
             .
             But
             still
             ,
             when
             he
             comes
             to
             urge
             most
             home
             against
             the
             Donatists
             ,
             he
             makes
             his
             recourse
             to
             the
             Scriptures
             .
             
             And
             offers
             to
             prove
             the
             
               matter
               in
               dispute
               from
               them
               ,
               and
               would
               have
               all
               tryed
               by
               the
               ballance
               of
               the
               Lord.
            
             And
             expresly
             saith
             ,
             
               It
               is
               against
               the
               Lords
               command
               ,
               that
               those
               who
               have
               had
               lawful
               Baptism
               already
               ,
               should
               be
               rebaptized
               .
            
             So
             that
             we
             see
             ,
             S.
             Augustine
             did
             not
             himself
             think
             it
             a
             sufficient
             proof
             of
             
               Apostolical
               Tradition
            
             ,
             that
             it
             was
             a
             Custome
             of
             the
             Church
             ,
             unless
             he
             did
             likewise
             produce
             certain
             evidence
             out
             of
             Scripture
             for
             the
             confirmation
             of
             it
             .
             Neither
             then
             will
             your
             fourth
             Instance
             prove
             what
             it
             was
             brought
             for
             .
          
           
             Your
             fifth
             concerning
             
               Infants
               Baptism
            
             ,
             you
             have
             given
             us
             occasion
             to
             consider
             largely
             already
             ;
             your
             sixth
             depends
             upon
             that
             ;
             your
             seventh
             is
             only
             a
             rite
             of
             the
             Church
             .
             To
             your
             eighth
             I
             answer
             ,
             Though
             the
             Tradition
             of
             the
             Church
             be
             a
             great
             confirmation
             of
             the
             
               Apostolical
               Practice
            
             in
             observation
             of
             the
             
               Lords
               day
            
             ,
             yet
             that
             very
             Practice
             ,
             and
             the
             ground
             of
             it
             ,
             are
             sufficiently
             deduced
             from
             Scripture
             .
             Among
             all
             these
             Instances
             therefore
             ,
             we
             are
             yet
             to
             seek
             for
             such
             a
             
               doctrinal
               Tradition
            
             ,
             as
             makes
             an
             
               unwritten
               Word
            
             .
             But
             ,
             methinks
             an
             Authour
             ,
             who
             would
             seem
             so
             much
             versed
             in
             S.
             Augustine
             ,
             might
             ,
             among
             all
             these
             Instances
             ,
             have
             found
             out
             one
             more
             ,
             which
             would
             have
             looked
             more
             like
             a
             
               doctrinal
               Tradition
            
             ,
             than
             most
             of
             these
             ,
             which
             is
             ,
             the
             
               necessity
               of
               the
               Eucharist
               to
               baptized
               Infants
               :
            
             The
             places
             are
             so
             many
             ,
             and
             so
             express
             in
             him
             concerning
             it
             ,
             that
             it
             would
             be
             a
             needless
             task
             to
             produce
             them
             .
             I
             shall
             only
             therefore
             referr
             you
             to
             your
             Espencaeus
             ,
             who
             hath
             made
             some
             collection
             of
             them
             .
             When
             you
             have
             viewed
             them
             ,
             
             I
             pray
             bethink
             your self
             of
             some
             convenient
             Answer
             to
             them
             ,
             which
             either
             must
             be
             by
             asserting
             ,
             that
             S.
             Augustine
             might
             be
             deceived
             in
             judging
             of
             Doctrinal
             and
             
               Apostolical
               Traditions
            
             ;
             and
             then
             to
             what
             purpose
             are
             your
             eight
             Instances
             out
             of
             him
             ?
             Or
             else
             that
             might
             be
             accounted
             an
             
               Apostolical
               Tradition
            
             in
             one
             age
             ,
             which
             may
             not
             in
             another
             ;
             and
             then
             ,
             since
             ,
             according
             to
             your
             judgement
             ,
             the
             
               present
               Church
               is
               infallible
               in
               every
               age
               ,
            
             that
             was
             infallibly
             an
             
               Apostolical
               Tradition
            
             in
             one
             age
             ,
             which
             infallibly
             is
             
               not
               so
            
             in
             another
             .
             Which
             leaves
             us
             in
             a
             greater
             dispute
             than
             ever
             ,
             what
             these
             
               Apostolical
               Traditions
            
             are
             ,
             when
             the
             
             Church
             in
             several
             ages
             doth
             so
             much
             differ
             concerning
             them
             .
          
           
             After
             you
             have
             ,
             in
             your
             way
             ,
             attempted
             to
             prove
             such
             
               unwritten
               Words
            
             ,
             or
             
               doctrinal
               Traditions
            
             ,
             you
             fall
             upon
             a
             high
             charge
             against
             his
             Lordship
             ,
             
             and
             not
             without
             a
             severe
             reflection
             on
             all
             Protestants
             ,
             in
             these
             words
             .
             
               It
               is
               so
               natural
               to
               Protestants
               to
               build
               upon
               false
               grounds
               ,
               that
               they
               cannot
               enter
               into
               a
               Question
               ,
               without
               supposing
               a
               falshood
               ;
               so
               his
               Lordship
               here
               feeds
               his
               humour
               ,
               and
               obtrudes
               many
               .
            
             It
             is
             well
             yet
             ,
             
             his
             Lordship
             meets
             with
             no
             worse
             entertainment
             than
             all
             Protestants
             do
             :
             You
             think
             all
             Protestants
             still
             build
             upon
             false
             grounds
             ,
             because
             not
             
               super
               hanc
               Petram
            
             ,
             and
             that
             they
             still
             suppose
             falshoods
             ,
             because
             they
             suppose
             your
             
               Church
               fallible
            
             ,
             whether
             she
             undertakes
             to
             explain
             written
             ,
             or
             define
             unwritten
             Words
             .
             But
             ,
             whether
             his
             Lordship
             feeds
             his
             humour
             in
             obtruding
             falshoods
             ,
             or
             you
             yours
             in
             calumniating
             ,
             will
             appear
             upon
             examination
             .
             You
             say
             ,
             
               He
               makes
            
             Bellarmine
             ,
             
               and
               all
               Catholick
               Doctors
               ,
               maintain
               ,
               that
               whatever
               they
               please
               to
               call
               Tradition
               ,
               must
               presently
               be
               received
               by
               all
               as
               God's
               unwritten
               Word
               .
            
             Upon
             which
             you
             go
             about
             to
             vindicate
             Bellarmine
             ,
             by
             repeating
             his
             distinctions
             concerning
             Traditions
             ,
             
               viz.
               That
               some
               are
               Divine
               ,
               others
               Apostolical
               ,
               and
               others
               Ecclesiastical
               ,
               and
               that
               some
               belong
               to
               Faith
               ,
               others
               to
               Manners
               .
            
             But
             all
             this
             doth
             not
             serve
             your
             turn
             .
             For
             1.
             
             His
             Lordship
             doth
             not
             deny
             ,
             that
             Bellarmine
             useth
             these
             distinctions
             ,
             but
             reduceth
             all
             these
             several
             Traditions
             under
             the
             same
             common
             title
             
               de
               Verbo
               Dei
               non
               scripto
            
             ;
             and
             that
             his
             design
             therein
             ,
             is
             to
             impose
             upon
             unwary
             Readers
             ,
             that
             all
             the
             Traditions
             mentioned
             by
             him
             ,
             are
             
               God's
               unwritten
               Word
            
             .
             Upon
             which
             ,
             his
             Lordship
             had
             good
             reason
             to
             go
             about
             to
             undeceive
             them
             ,
             and
             to
             make
             it
             appear
             so
             evidently
             as
             he
             hath
             done
             ,
             that
             Tradition
             ,
             and
             
               God's
               unwritten
               Word
            
             ,
             are
             not
             convertible
             terms
             ;
             both
             because
             there
             may
             be
             justly
             supposed
             to
             have
             been
             many
             
               unwritten
               Words
            
             ,
             which
             were
             never
             delivered
             over
             to
             the
             Church
             ;
             and
             that
             there
             are
             many
             things
             which
             go
             for
             Traditions
             in
             your
             Church
             ,
             which
             have
             no
             shadow
             of
             pretence
             from
             an
             
               unwritten
               Word
            
             .
             2.
             
             There
             may
             be
             yet
             further
             cunning
             in
             all
             this
             ;
             for
             ,
             although
             Bellarmine
             and
             you
             distinguish
             of
             
               Traditions
               ,
               Divine
               ,
               Apostolical
            
             ,
             and
             Ecclesiastical
             ;
             yet
             when
             you
             come
             to
             put
             the
             difference
             between
             these
             ,
             I
             suppose
             you
             would
             not
             leave
             it
             to
             every
             particular
             person
             ,
             to
             judge
             which
             of
             these
             Traditions
             is
             of
             these
             several
             natures
             ,
             but
             the
             Church
             must
             be
             judge
             of
             them
             .
             So
             that
             a
             Tradition
             is
             Ecclesiastical
             ,
             when
             your
             Church
             will
             have
             it
             so
             ,
             that
             is
             ,
             when
             it
             is
             disused
             among
             you
             ,
             as
             the
             
               three
               dippings
               in
               Baptism
            
             ,
             the
             
               participation
               of
               Eucharists
               by
               Infants
               ,
               &c.
               
            
             But
             when
             any
             Tradition
             is
             still
             in
             use
             by
             your
             Church
             ,
             then
             your
             
               Churches
               Practice
            
             being
             in
             this
             case
             a
             sufficient
             Definition
             as
             to
             all
             those
             things
             so
             used
             by
             your
             Church
             ,
             they
             must
             be
             accounted
             Apostolical
             ,
             if
             not
             Divine
             .
             3.
             
             Of
             what
             kind
             or
             nature
             soever
             these
             Traditions
             are
             supposed
             to
             be
             ,
             whether
             
               Divine
               ,
               Apostolical
            
             ,
             or
             Ecclesiastical
             ,
             prove
             any
             of
             them
             to
             contain
             any
             thing
             
               necessary
               for
               Faith
            
             and
             Salvation
             ,
             and
             you
             will
             then
             come
             near
             an
             
               unwritten
               Word
            
             .
             Your
             
               Ecclesiastical
               Traditions
            
             you
             discard
             your self
             from
             being
             such
             ,
             inform
             us
             then
             what
             Divine
             and
             
               Apostolical
               Traditions
            
             those
             are
             which
             are
             founded
             on
             such
             an
             unwritten
             Word
             ?
             Whether
             any
             of
             your
             
               Ecclesiastical
               Traditions
            
             contradict
             
               God's
               Word
            
             ,
             or
             no
             ,
             is
             not
             here
             a
             place
             to
             examine
             ;
             we
             are
             now
             enquiring
             ,
             Whether
             there
             be
             any
             such
             thing
             as
             an
             
               unwritten
               Word
            
             at
             all
             ,
             which
             contains
             any
             matter
             necessary
             for
             us
             to
             believe
             ,
             or
             practise
             .
             The
             only
             pretence
             you
             have
             here
             for
             it
             ,
             is
             ,
             
               That
               we
               believe
               by
               Divine
               Faith
               ,
               that
               Scripture
               is
               God's
               VVord
               ,
               and
               that
               there
               is
               no
               other
               VVord
               of
               God
               to
               assure
               us
               of
               this
               Point
               ,
               but
               the
               Tradition
               delivered
               to
               us
               by
               the
               Church
               ,
               and
               that
               such
               
               Tradition
               so
               delivered
               ,
               must
               be
               the
               unwritten
               VVord
               of
               God.
            
             How
             far
             we
             are
             to
             believe
             Scriptures
             to
             be
             the
             
               VVord
               of
               God
            
             ,
             with
             
               Divine
               Faith
            
             ,
             will
             be
             throughly
             examined
             in
             its
             due
             time
             ;
             and
             likewise
             how
             far
             any
             
               VVord
               of
               God
            
             is
             necessary
             for
             the
             Foundation
             of
             this
             Faith
             :
             only
             I
             cannot
             here
             but
             take
             notice
             ,
             what
             it
             is
             which
             makes
             a
             Tradition
             be
             the
             
               unwritten
               VVord
               of
               God
            
             ;
             and
             what
             becomes
             then
             of
             your
             former
             distinction
             concerning
             Traditions
             ?
             for
             we
             see
             ,
             that
             which
             makes
             them
             the
             
               VVord
               of
               God
            
             ,
             is
             their
             being
             delivered
             by
             the
             Church
             ;
             so
             that
             let
             their
             Authour
             ,
             Nature
             ,
             or
             Matter
             be
             what
             it
             will
             ,
             according
             to
             this
             Principle
             any
             Tradition
             being
             delivered
             by
             your
             Church
             ,
             becomes
             an
             
               unwritten
               VVord
            
             .
             So
             I
             come
             to
             the
             second
             Proposition
             .
          
           
             
             2.
             
             
               That
               the
               ground
               of
               believing
               any
               unwritten
               word
               ,
               is
               the
               Infallibility
               of
               your
               Church
               defining
               it
               to
               be
               so
               .
            
             For
             you
             say
             ,
             
               As
               the
               Church
               was
               Infallible
               in
               defining
               what
               was
               written
               ,
            
             
             
               so
               is
               she
               also
               infallible
               in
               defining
               what
               was
               not
               written
               .
               And
               so
               she
               can
               neither
            
             tradere
             non
             traditum
             ,
             
               nor
               can
               she
               be
               unfaithful
               to
               God
               ,
               in
               not
               faithfully
               keeping
               the
            
             depositum
             
               committed
               to
               her
               trust
               :
               Neither
               can
               her
               Sons
               ever
               justly
               accuse
               her
               of
               the
               contrary
               ,
               but
               are
               bound
               to
               believe
               her
               Tradition
               ,
               because
               she
               being
               infallible
               ,
               the
               Tradition
               she
               delivers
               can
               never
               be
               against
               the
               Word
               of
               their
               Father
               .
            
             The
             substance
             of
             all
             which
             ,
             is
             that
             which
             I
             laid
             down
             as
             your
             Proposition
             ,
             
               That
               the
               ground
               of
               believing
               any
               Tradition
               to
               be
               Apostolical
               ,
               or
               any
               unwritten
               word
               is
               your
               Churches
               Infallibility
               in
               defining
               it
               to
               be
               so
               .
            
             Which
             being
             built
             on
             a
             Principle
             ,
             I
             have
             already
             manifested
             to
             be
             so
             fallacious
             and
             uncertain
             ,
             I
             might
             ,
             without
             further
             trouble
             ,
             quit
             my
             hands
             of
             it
             :
             but
             I
             shall
             ,
             however
             ,
             shew
             how
             inconsistent
             this
             is
             with
             the
             Rules
             of
             the
             Ancients
             ,
             for
             discerning
             when
             Traditions
             are
             Apostolical
             ,
             and
             when
             not
             .
             The
             great
             Rule
             we
             meet
             with
             among
             the
             Ancients
             for
             judging
             Apostolical
             Traditions
             ,
             is
             that
             of
             
               Vincentius
               Lyrinensis
            
             ,
             
             
               In
               ipsâ
               item
               Catholicâ
               Ecclesiâ
               magnoperè
               curandum
               est
               ,
               ut
               id
               teneamus
               ,
               quod
               ubique
               ,
               quod
               semper
               ,
               quod
               ab
               omnibus
               creditum
               est
               :
               hoc
               est
               enim
               verè
               proprieque
               Catholicum
               .
            
             If
             this
             be
             a
             certain
             Rule
             to
             judge
             of
             Catholick
             and
             
               Apostolical
               Traditions
               by
            
             ,
             viz.
             
               That
               which
               hath
               been
               held
               every
               where
               ,
               alwaies
               ,
               and
               by
               all
            
             ;
             then
             the
             judgement
             of
             
               your
               Church
            
             cannot
             be
             the
             infallible
             definer
             of
             
               Apostolical
               Traditions
            
             ,
             unless
             you
             will
             suppose
             that
             your
             Church
             only
             can
             tell
             us
             ,
             what
             was
             held
             
               every
               where
               ,
               alwaies
               ,
               and
               by
               all
               :
            
             And
             if
             your
             Church
             alone
             can
             infallibly
             determine
             what
             Traditions
             are
             Apostolical
             ,
             to
             what
             purpose
             should
             we
             be
             put
             to
             such
             a
             
               VVild-goose
               chase
            
             ,
             to
             enquire
             
               Vniversality
               ,
               Antiquity
            
             ,
             and
             Consent
             in
             all
             things
             which
             pretend
             to
             be
             Traditions
             .
             But
             to
             any
             reasonable
             man
             ,
             as
             to
             any
             thing
             which
             pretends
             to
             be
             a
             matter
             necessary
             to
             be
             believed
             or
             practised
             ,
             which
             is
             not
             expresly
             revealed
             in
             Scripture
             ;
             this
             Rule
             of
             Vincentius
             seems
             very
             just
             and
             equitable
             ,
             that
             before
             we
             believe
             it
             necessary
             ,
             it
             be
             made
             appear
             ,
             that
             it
             was
             universally
             believed
             by
             Christians
             to
             be
             so
             ,
             and
             that
             in
             all
             ages
             .
             And
             I
             assure
             you
             ,
             I
             am
             so
             far
             convinced
             of
             the
             reasonableness
             of
             this
             proposal
             ,
             that
             if
             you
             will
             make
             out
             any
             of
             those
             things
             controverted
             between
             us
             ,
             such
             as
             
               Invocation
               of
               Saints
               ,
               VVorship
               of
               Images
               ,
               Transubstantiation
               ,
               Adoration
               of
               the
               Eucharist
               ,
               Purgatory
               ,
               Indulgences
               ,
            
             the
             
               Pope's
               Supremacy
               ,
               &c.
            
             by
             these
             Rules
             ,
             and
             make
             it
             appear
             to
             me
             ,
             that
             these
             were
             held
             by
             all
             
               Christian
               Churches
               ,
               at
               all
               times
               ,
            
             or
             have
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             ;
             I
             shall
             be
             very
             inclinable
             to
             embrace
             what
             your
             Church
             would
             impose
             upon
             me
             .
             But
             when
             I
             know
             how
             impossible
             a
             task
             this
             is
             ,
             I
             do
             not
             at
             all
             wonder
             that
             you
             should
             quit
             this
             formerly
             magnified
             saying
             of
             Vincentius
             ,
             and
             resolve
             all
             into
             the
             Infallibility
             of
             the
             present
             Church
             .
             But
             hereby
             we
             see
             ,
             
             how
             far
             you
             are
             from
             the
             judgement
             of
             Antiquity
             ,
             as
             to
             this
             very
             point
             of
             the
             tryal
             of
             
               doctrinal
               Traditions
            
             ,
             since
             you
             can
             see
             no
             security
             any
             where
             but
             in
             your selves
             ,
             and
             your
             
               Churches
               Infallibility
            
             ;
             I
             will
             therefore
             reduce
             the
             Controversie
             yet
             shorter
             :
             prove
             but
             this
             
               Infallibility
               of
               your
               Church
               in
               defining
               the
               written
               and
               unwritten
               VVord
            
             by
             these
             Rules
             of
             
               Vincentius
               ,
               Vniversality
               ,
               Antiquity
               and
               Consent
               ,
            
             and
             I
             will
             yield
             you
             all
             the
             rest
             .
             But
             what
             unreasonable
             men
             are
             you
             ,
             if
             you
             must
             be
             Parties
             and
             Judges
             too
             ;
             or
             if
             we
             must
             believe
             an
             
               unwritten
               VVord
            
             ,
             because
             your
             Church
             is
             infallible
             ;
             and
             believe
             your
             
               Church
               infallible
            
             ,
             because
             that
             is
             an
             
               unwritten
               VVord
            
             .
             And
             well
             may
             you
             call
             it
             so
             ;
             for
             ,
             search
             the
             whole
             Book
             of
             Scriptures
             ,
             and
             all
             the
             Records
             of
             the
             Primitive
             Church
             ,
             and
             you
             find
             nothing
             at
             all
             of
             it
             .
             We
             see
             plainly
             then
             ,
             you
             are
             resolved
             to
             be
             tryed
             by
             none
             but
             your selves
             ,
             and
             so
             you
             are
             Catholicks
             ,
             because
             you
             say
             ,
             You
             are
             so
             ;
             and
             ,
             your
             
               Church
               infallible
            
             ,
             because
             she
             pretends
             to
             be
             so
             .
          
           
             3.
             
             
               That
               our
               belief
               of
               the
               Scriptures
               must
               be
               resolved
               into
               an
               unwritten
               VVord
               ,
               which
               is
               defined
               by
               your
               Church
               to
               be
               such
               .
            
             This
             is
             that
             ,
             
             for
             whose
             sake
             all
             your
             other
             discourse
             is
             brought
             in
             ,
             and
             is
             the
             main
             thing
             to
             the
             purpose
             :
             Although
             you
             pretend
             likewise
             to
             a
             power
             in
             your
             Church
             ,
             to
             declare
             
               what
               Christ
               said
               when
               he
               held
               his
               peace
               .
            
             (
             But
             ,
             Are
             you
             sure
             your
             Church
             will
             be
             infallible
             in
             that
             too
             ?
             )
             For
             when
             his
             Lordship
             had
             said
             ,
             
               That
               where-ever
               Christ
               held
               his
               peace
               ,
               and
               that
               his
               words
               are
               not
               registred
               ,
               no
               man
               may
               dare
               without
               rashness
               ,
               to
               say
               ,
               They
               were
               these
               or
               these
               :
            
             You
             very
             gravely
             add
             ,
             
               That
               his
               Lordship
               must
               give
               you
               leave
               to
               tell
               him
               ,
            
             
             
               you
               must
               bind
               up
               his
               whole
               assertion
               with
               this
            
             Proviso
             ,
             
               but
               according
               as
               the
               Church
               shall
               declare
               .
            
             Your
             Church
             then
             must
             declare
             when
             Christ
             held
             his
             peace
             ,
             and
             when
             he
             did
             not
             ;
             when
             he
             spake
             so
             ,
             that
             others
             might
             hear
             him
             ,
             and
             when
             he
             did
             not
             ;
             when
             any
             thing
             was
             taken
             notice
             of
             that
             he
             said
             ,
             and
             when
             not
             .
             But
             when
             it
             is
             apparent
             Christ
             both
             spake
             ,
             and
             did
             much
             more
             than
             ever
             was
             written
             ,
             how
             well
             doth
             your
             Church
             acquit
             her
             Office
             in
             being
             
               Christ's
               Remembrancer
            
             ?
             And
             therefore
             I
             believe
             your
             Church
             will
             be
             guilty
             of
             the
             same
             rashness
             with
             any
             private
             person
             in
             ,
             S.
             
               Augustine's
               Opinion
               ,
               In
               offering
               to
               determine
               what
               Christ
               said
               ▪
               when
               either
               he
               held
               his
               peace
               ,
               or
               his
               words
               are
               not
               registred
               .
            
             As
             for
             those
             things
             which
             you
             mention
             
               for
               Traditions
            
             ,
             
             
               not
               contrary
               to
               God's
               written
               Word
               ,
               which
               yet
               are
               not
               an
               unwritten
               Word
               ,
               such
               as
               the
               Ceremonies
               of
               Baptism
            
             by
             you
             mentioned
             ,
             they
             are
             therefore
             not
             pertinent
             to
             our
             purpose
             ,
             because
             they
             are
             only
             rites
             and
             ceremonies
             ,
             and
             our
             discourse
             is
             about
             
               doctrinal
               Traditions
            
             ;
             neither
             yet
             if
             I
             would
             spend
             time
             in
             the
             enquiry
             ,
             could
             you
             derive
             them
             from
             
               Apostolical
               Tradition
            
             ,
             notwithstanding
             what
             either
             you
             ,
             or
             Bellarmine
             say
             .
             But
             the
             substance
             of
             all
             you
             have
             to
             say
             ,
             pertinent
             to
             your
             purpose
             ,
             is
             ,
             
               That
               though
               every
               Tradition
               be
               not
               God's
               unwritten
               VVord
               ,
               yet
               it
               being
               necessary
               for
               us
               to
               believe
               the
               Scripture
               to
               be
               the
               VVord
               of
               God
               ,
               we
               must
               believe
               it
               either
               for
               some
               word
               written
               or
               unwritten
               ,
               or
               we
               shall
               have
               no
               Divine
               Faith
               at
               all
               of
               the
               Point
               ,
               because
               all
               Divine
               Faith
               must
               rely
               upon
               some
               VVord
               of
               God.
            
             This
             being
             a
             great
             novelty
             with
             you
             ,
             that
             is
             ,
             something
             like
             Argumentation
             ,
             it
             obliges
             me
             to
             take
             a
             little
             more
             particular
             notice
             of
             it
             .
             Any
             one
             that
             considers
             the
             force
             of
             this
             Argument
             ,
             will
             find
             ,
             that
             it
             lyes
             wholly
             upon
             your
             notion
             of
             
               Divine
               Faith
            
             :
             for
             it
             appearing
             unreasonable
             to
             you
             ,
             that
             our
             belief
             that
             the
             Scripture
             is
             the
             Word
             ,
             should
             be
             resolved
             into
             the
             written
             Word
             it self
             ;
             therefore
             you
             find
             out
             an
             
               unwritten
               VVord
               of
               God
            
             for
             a
             
               Divine
               Faith
            
             to
             fix
             it self
             upon
             ,
             which
             can
             be
             nothing
             but
             
               some
               VVord
               of
               God.
            
             To
             this
             therefore
             I
             answer
             ,
             that
             when
             you
             say
             ,
             It
             is
             necessary
             
               we
               must
               believe
               
               the
               Scriptures
               to
               be
               the
               VVord
               of
               God
               with
               Divine
               Faith
               ,
            
             this
             
               Divine
               Faith
            
             must
             be
             taken
             in
             one
             of
             these
             three
             senses
             ;
             either
             first
             ,
             that
             Faith
             may
             be
             said
             to
             be
             Divine
             ,
             which
             hath
             a
             
               Divine
               Revelation
            
             for
             its
             
               Material
               Object
            
             ,
             as
             ,
             that
             Faith
             may
             be
             said
             to
             be
             a
             
               Humane
               Faith
            
             ,
             which
             is
             conversant
             about
             natural
             causes
             ,
             and
             the
             effects
             of
             them
             :
             And
             in
             this
             sense
             it
             cannot
             but
             be
             a
             
               Divine
               Faith
            
             ,
             which
             is
             conversant
             about
             the
             Scripture
             ,
             because
             it
             is
             a
             
               Divine
               Revelation
            
             :
             Or
             secondly
             ,
             a
             Faith
             may
             be
             said
             to
             be
             Divine
             ,
             in
             regard
             of
             its
             Testimony
             ,
             or
             
               Formal
               Object
            
             ;
             and
             so
             that
             is
             called
             a
             
               Divine
               Faith
            
             ,
             which
             is
             built
             on
             a
             
               Divine
               Testimony
            
             ,
             and
             that
             a
             
               Humane
               Faith
            
             which
             is
             built
             on
             a
             
               Humane
               Testimony
            
             :
             Thus
             I
             assert
             ,
             all
             that
             Faith
             which
             respects
             particular
             Objects
             of
             Faith
             ,
             supposing
             the
             belief
             of
             the
             Scriptures
             ,
             is
             in
             this
             sense
             Divine
             ,
             because
             it
             is
             built
             on
             a
             properly
             
               Divine
               Testimony
            
             ;
             but
             the
             Question
             is
             ,
             Whether
             that
             
               Act
               of
               Faith
            
             which
             hath
             the
             whole
             Scripture
             as
             its
             
               Material
               Object
            
             ,
             be
             in
             that
             sense
             Divine
             or
             no.
             
               Thirdly
               ,
               Faith
            
             may
             be
             said
             to
             be
             Divine
             ,
             in
             regard
             of
             the
             Divine
             Effects
             it
             hath
             upon
             the
             soul
             of
             man
             ;
             as
             it
             is
             said
             in
             Scripture
             ,
             to
             
               purifie
               the
               heart
               ,
               overcome
               the
               world
               ,
               resist
               Satan
               ,
            
             and
             his
             
               Temptations
               ,
               receive
               Christ
               ,
               &c.
               
            
             And
             this
             is
             properly
             a
             
               Divine
               Faith
            
             ;
             and
             there
             is
             no
             Question
             ,
             but
             every
             Christian
             ought
             to
             have
             this
             
               Divine
               Faith
            
             in
             his
             soul
             ,
             without
             which
             the
             other
             sorts
             of
             
               Divine
               Faith
            
             will
             never
             bring
             men
             to
             Heaven
             .
             But
             it
             is
             apparent
             ,
             that
             all
             who
             heartily
             profess
             to
             believe
             the
             
               Scriptures
               to
               be
               the
               VVord
               of
               God
               ,
            
             have
             not
             this
             sort
             of
             
               Divine
               Faith
            
             ,
             though
             they
             have
             so
             firm
             an
             assent
             to
             the
             Truth
             and
             Authority
             of
             it
             ,
             that
             they
             durst
             lay
             down
             their
             lives
             for
             it
             .
             The
             Assent
             therefore
             ,
             we
             see
             ,
             may
             be
             firm
             ,
             where
             the
             effects
             are
             not
             saving
             :
             The
             Question
             now
             is
             ,
             Whether
             this
             may
             be
             called
             a
             
               Divine
               Faith
            
             in
             the
             second
             sense
             ,
             that
             is
             ,
             Whether
             it
             must
             be
             built
             on
             a
             
               Testimony
               infallible
            
             ?
             For
             clearing
             which
             ,
             we
             must
             further
             consider
             the
             meaning
             of
             this
             Question
             ,
             
               How
               we
               know
               Scripture
               to
               be
               Scripture
               ?
            
             which
             may
             import
             two
             things
             ,
             
               How
               we
               know
               that
               all
               these
               Books
               contain
               God's
               VVord
               in
               them
               ?
            
             Or
             secondly
             ,
             
               How
               we
               know
               the
               Doctrine
               contained
               in
               these
               Books
               to
               be
               Divine
               ?
            
             If
             you
             then
             ask
             me
             ,
             Whether
             it
             be
             necessary
             that
             I
             believe
             with
             such
             a
             Faith
             as
             is
             built
             on
             
               Divine
               Testimony
            
             ,
             that
             these
             Books
             called
             the
             Scripture
             ,
             contain
             the
             principles
             of
             the
             Jewish
             and
             
               Christian
               Religion
            
             in
             them
             (
             which
             we
             call
             
               God's
               VVord
            
             )
             I
             deny
             it
             ,
             and
             shall
             do
             so
             ,
             till
             you
             shew
             me
             some
             further
             necessity
             of
             it
             than
             you
             have
             done
             yet
             ;
             and
             my
             reason
             is
             ,
             because
             I
             may
             have
             sufficient
             ground
             for
             such
             an
             Assent
             ,
             without
             any
             
               Divine
               Testimony
            
             .
             But
             ,
             if
             you
             ask
             me
             ,
             On
             what
             ground
             I
             believe
             the
             
               Doctrine
               to
               be
               Divine
               ,
               which
               is
               contained
               in
               those
               Books
            
             ;
             I
             then
             answer
             affirmatively
             ,
             On
             a
             
               Divine
               Testimony
            
             ;
             because
             God
             hath
             given
             abundant
             evidence
             ,
             that
             this
             Doctrine
             was
             of
             
               Divine
               Revelation
            
             .
             Thus
             you
             see
             ,
             what
             little
             reason
             you
             have
             to
             triumph
             in
             your
             Argument
             
               from
               Divine
               Faith
            
             ,
             inferring
             the
             necessity
             of
             an
             
               unwritten
               VVord
               of
               God.
            
             But
             ,
             the
             further
             explication
             of
             these
             things
             must
             be
             reserved
             ,
             till
             I
             come
             to
             the
             positive
             part
             of
             our
             way
             of
             
               resolution
               of
               Faith.
            
             I
             now
             return
             .
          
           
             Having
             ,
             after
             your
             way
             (
             that
             is
             ,
             very
             unsatisfactorily
             )
             attempted
             the
             vindicating
             your
             resolution
             of
             Faith
             ,
             
             from
             the
             Objections
             which
             were
             offered
             against
             it
             by
             his
             Lordship
             ;
             you
             come
             now
             to
             consider
             the
             second
             way
             propounded
             by
             him
             for
             the
             resolving
             Faith
             ,
             which
             is
             ,
             
               That
               Scripture
               should
               be
               fully
               and
               sufficiently
               known
               ,
            
             
             
               as
               by
               divine
               and
               infallible
               Testimony
               ,
               by
               the
               resplendency
               of
               that
               light
               which
               it
               hath
               in
               it self
               only
               ,
               and
               by
               the
               witness
               it
               can
               so
               give
               to
               it self
            
             ;
             against
             which
             he
             gives
             such
             evident
             reasons
             ,
             that
             you
             acknowledge
             
               the
               Relator
               himself
               hath
               sufficiently
               confuted
               it
               ,
               and
               you
               agree
               with
               him
               in
               the
               Confutation
               .
            
             
             Yet
             herein
             you
             grow
             very
             angry
             with
             him
             ,
             
               for
               
               saying
               ,
               That
               this
               Doctrine
               may
               agree
               well
               enough
               with
               your
               grounds
               ,
               in
               regard
               you
               hold
               ,
               that
               Tradition
               may
               be
               known
               for
               God's
               VVord
               by
               its
               own
               light
               ,
               and
               consequently
               the
               like
               may
               be
               said
               of
               Scripture
               .
            
             This
             you
             call
             
               aspersing
               you
               ,
               and
               obtruding
               falshoods
               upon
               you
               .
            
             Whether
             it
             be
             so
             or
             no
             ,
             must
             appear
             upon
             examination
             .
             Two
             Testimonies
             are
             cited
             from
             
               A.
               C.
            
             to
             this
             purpose
             ,
             the
             first
             is
             ,
             
               Tradition
               of
               the
               Church
               is
               of
               a
               Company
               ,
               which
               by
               its
               own
               light
               ,
               shews
               it self
               to
               be
               infallibly
               assisted
               .
            
             Your
             Answer
             is
             ,
             
               That
               the
               word
               [
               which
               ]
               must
               properly
               relate
               to
               the
               preceding
               word
               Company
               ,
               and
               not
               to
               the
               more
               remote
               word
               Tradition
               .
            
             But
             what
             of
             all
             this
             ?
             Doth
             any
             thing
             the
             less
             follow
             ,
             
               which
               the
               Bishop
               charged
            
             A.
             C.
             with
             ?
             For
             it
             being
             granted
             by
             you
             ,
             
               That
               there
               can
               be
               no
               knowing
               an
               Apostolical
               Tradition
               ,
               but
               for
               the
               Infallibility
               of
               the
               present
               Church
            
             ;
             the
             same
             light
             which
             discovers
             the
             Infallibility
             of
             that
             Company
             ,
             doth
             likewise
             discover
             the
             Truth
             of
             Tradition
             .
             If
             therefore
             your
             Church
             doth
             appear
             infallible
             by
             its
             own
             light
             ,
             which
             is
             your
             own
             confession
             ,
             May
             not
             the
             Scripture
             as
             well
             appear
             infallible
             by
             its
             own
             light
             .
             For
             is
             there
             not
             as
             great
             self-evidence
             ,
             at
             least
             ,
             that
             the
             Scripture
             is
             infallible
             ,
             as
             that
             your
             Church
             is
             infallible
             ?
             And
             therefore
             that
             way
             you
             take
             to
             shift
             the
             Objection
             ,
             makes
             it
             return
             upon
             you
             with
             greater
             force
             :
             For
             ,
             I
             pray
             tell
             me
             ,
             how
             any
             Company
             can
             appear
             by
             its
             own
             Light
             to
             be
             assisted
             by
             the
             
               Holy
               Ghost
            
             ,
             and
             not
             much
             more
             the
             
               Holy
               Scripture
            
             to
             be
             divine
             ?
             Especially
             seeing
             you
             must
             at
             last
             be
             forced
             to
             derive
             this
             Infallibility
             from
             the
             Scriptures
             .
             For
             ,
             you
             pretend
             to
             no
             other
             Infallibility
             ,
             than
             what
             comes
             by
             a
             promise
             of
             the
             
               immediate
               assistance
               of
               the
               Holy
               Ghost
               .
            
             How
             then
             can
             any
             Company
             appear
             by
             
               its
               own
               Light
            
             ,
             to
             be
             thus
             infallibly
             assisted
             ,
             unless
             it
             first
             appear
             by
             
               its
               own
               Light
            
             ,
             that
             there
             was
             such
             a
             Promise
             ?
             and
             how
             can
             that
             ,
             unless
             it
             antecedently
             appear
             by
             
               its
               own
               Light
            
             ,
             that
             the
             Scripture
             ,
             in
             which
             the
             Promise
             is
             written
             ,
             is
             the
             
               VVord
               of
               God
            
             ?
             You
             tell
             us
             ,
             
             
               A.
               C
            
             '
             s.
             
               intention
               is
               only
               to
               affirm
               ,
               That
               the
               Church
               is
               known
               by
               her
               Motives
               of
               Credibility
               ,
               which
               ever
               accompany
               her
               ,
               and
               may
               very
               properly
               be
               called
               her
               own
               Light.
            
             How
             well
             you
             are
             acquainted
             with
             
               A.
               C
            
             '
             s.
             intention
             ,
             I
             know
             not
             ,
             neither
             is
             it
             much
             matter
             :
             for
             ,
             granting
             this
             to
             have
             been
             his
             intention
             ,
             may
             not
             the
             Scripture
             be
             known
             by
             
               her
               Motives
               of
               Credibility
            
             ,
             as
             well
             as
             the
             Church
             ?
             and
             do
             not
             these
             accompany
             her
             ,
             as
             much
             as
             the
             Church
             ?
             and
             may
             they
             not
             be
             called
             
               her
               Light
            
             ,
             as
             properly
             as
             those
             of
             the
             Church
             ?
             It
             is
             plain
             then
             ,
             by
             all
             the
             senses
             and
             meanings
             you
             can
             find
             out
             ,
             in
             the
             very
             same
             ,
             that
             you
             say
             the
             Church
             may
             be
             known
             by
             
               her
               own
               Light
            
             ,
             the
             Scripture
             may
             much
             more
             ;
             and
             therefore
             you
             have
             no
             reason
             to
             quarrel
             with
             his
             Lordship
             or
             affirming
             it
             .
          
           
             The
             second
             Testimony
             produced
             ,
             is
             ,
             
               That
               a
               Tradition
               may
               be
               known
               to
               be
               such
               by
               the
               Light
               it
               hath
               in
               it self
               ;
               in
               which
            
             (
             you
             say
             )
             
               you
               find
               not
               one
               word
               ,
               of
               Tradition
               being
               known
               by
               its
               own
               Light.
            
             But
             ,
             who
             are
             so
             blind
             as
             those
             who
             will
             not
             see
             ?
             I
             pray
             ,
             what
             difference
             is
             there
             between
             a
             Tradition
             being
             known
             to
             be
             
               such
               by
               its
               own
               Light
            
             ,
             and
             a
             Tradition
             being
             known
             by
             
               its
               own
               Light
            
             ?
             Yes
             ,
             say
             you
             ,
             
               known
               to
               be
               such
               ,
               implies
               ,
               that
               is
               ,
               to
               be
               God's
               unwritten
               Word
            
             ;
             but
             are
             not
             doctrinal
             Traditions
             ,
             and
             an
             unwritten
             Word
             ,
             with
             you
             the
             same
             thing
             ?
             Can
             therefore
             a
             Tradition
             be
             known
             to
             be
             an
             
               unwritten
               Word
            
             by
             its
             
               own
               Light
            
             ,
             and
             not
             be
             known
             to
             be
             a
             Tradition
             by
             its
             
               own
               Light
            
             ?
             Nay
             ,
             How
             can
             it
             possibly
             be
             known
             to
             be
             an
             
               unwritten
               Word
            
             ,
             unless
             it
             first
             appears
             to
             be
             a
             Tradition
             ?
             for
             Tradition
             containing
             under
             it
             both
             those
             that
             are
             
               unwritten
               Words
            
             ,
             and
             those
             that
             
               are
               not
            
             ;
             it
             must
             ,
             in
             order
             of
             nature
             ,
             be
             known
             to
             be
             a
             Tradition
             ,
             before
             it
             can
             be
             known
             to
             be
             the
             other
             :
             As
             I
             must
             first
             know
             you
             to
             be
             a
             
               living
               Creature
            
             ,
             before
             I
             can
             know
             you
             to
             be
             a
             
               reasonable
               Creature
            
             ;
             and
             ,
             I
             may
             much
             sooner
             know
             the
             one
             than
             the
             
             other
             .
             You
             do
             therefore
             very
             well
             when
             you
             have
             given
             us
             such
             occasion
             for
             sport
             
               to
               give
               us
               leave
               to
               laugh
               at
               it
               ,
            
             as
             you
             do
             in
             your
             next
             words
             .
          
           
             
             But
             before
             you
             leave
             this
             point
             you
             have
             some
             graver
             matter
             to
             take
             notice
             of
             ,
             which
             is
             ,
             that
             you
             desire
             the
             reader
             to
             consider
             what
             the
             Relator
             grants
             ,
             
               viz.
               That
               the
               Church
               now
               admits
               of
               St.
            
             James
             
               and
               St.
            
             Judes
             
               Epistles
               ,
               and
               the
            
             Apocalypse
             ,
             
               which
               were
               not
               received
               for
               diverse
               years
               ,
               after
               the
               rest
               of
               the
               New
               Testament
               .
            
             From
             which
             you
             wisely
             inferr
             ,
             
               That
               if
               some
               Books
               are
               now
               to
               be
               admitted
               for
               Canonical
               which
               were
               not
               alwayes
               acknowledged
               to
               be
               such
               ,
               then
               upon
               the
               same
               authority
               some
               Books
               may
               now
               be
               received
               into
               the
               Canon
               ,
               which
               were
               not
               so
               in
            
             Ruffinus
             
               his
               time
               .
               And
               therefore
               the
               Bishop
               doth
               elsewhere
               unjustly
               charge
               the
               Church
               of
            
             Rome
             ,
             
               that
               it
               had
               erred
               in
               receiving
               more
               Books
               into
               the
               Canon
               ,
               then
               were
               received
               in
            
             Ruffinus
             
               his
               time
            
             .
             To
             which
             I
             Answer
             .
             1.
             
             By
             your
             own
             confession
             then
             ,
             the
             
               Church
               of
               Rome
            
             doth
             now
             receive
             into
             the
             Canon
             more
             Books
             then
             she
             did
             in
             Ruffinus
             his
             time
             ;
             from
             whence
             I
             enquire
             ,
             whether
             the
             present
             
               Church
               of
               Rome
            
             were
             Infallible
             in
             Ruffinus
             his
             time
             in
             determining
             the
             Canon
             of
             the
             
               Scripture
               ?
               If
               not
            
             ,
             then
             the
             
               present
               Church
            
             is
             no
             Infallible
             propounder
             of
             the
             
               Word
               of
               God
            
             ,
             and
             then
             all
             your
             discourse
             comes
             to
             nothing
             .
             
               If
               she
               were
               Infallible
            
             then
             ,
             she
             cannot
             be
             now
             ,
             for
             now
             she
             determins
             otherwise
             as
             to
             a
             main
             point
             of
             Faith
             than
             she
             did
             then
             ;
             unless
             you
             will
             say
             ,
             your
             Church
             can
             be
             Infallible
             in
             determining
             both
             parts
             of
             a
             contradiction
             to
             be
             true
             .
             2.
             
             Is
             the
             integrity
             of
             the
             Canon
             of
             Scripture
             an
             
               Apostolical
               tradition
            
             or
             no
             ?
             I
             doubt
             not
             ,
             but
             you
             will
             say
             ,
             It
             is
             ;
             if
             so
             ,
             Whether
             were
             these
             Books
             which
             you
             admit
             now
             and
             were
             not
             admitted
             then
             ,
             known
             to
             be
             of
             the
             Canon
             by
             this
             
               Apostolical
               tradition
            
             ?
             If
             not
             ,
             by
             what
             right
             come
             they
             now
             to
             be
             of
             the
             Canon
             ?
             if
             so
             ,
             then
             was
             not
             your
             Church
             in
             Ruffinus's
             time
             ,
             much
             to
             seek
             for
             her
             Infallibility
             ,
             in
             defining
             what
             was
             
               Apostolical
               tradition
            
             ,
             and
             what
             not
             ?
             3.
             
             Your
             main
             principle
             on
             which
             the
             lawfulness
             of
             adding
             more
             books
             to
             the
             Canon
             of
             the
             Scripture
             is
             built
             ,
             is
             ,
             
               That
               it
               is
               in
               the
               power
               of
               your
               Church
               judicially
               and
               authoritatively
               to
               determine
               what
               books
               belong
               to
               the
               Canon
               of
               the
               Scripture
               ,
               and
               what
               not
               ,
            
             which
             I
             utterly
             deny
             .
             For
             it
             is
             impossible
             that
             your
             Church
             ,
             or
             any
             in
             the
             world
             ,
             can
             by
             any
             definition
             make
             that
             Book
             to
             be
             Divine
             ,
             which
             was
             not
             so
             before
             such
             a
             definition
             :
             For
             the
             Divinity
             of
             the
             Book
             doth
             meerly
             arise
             from
             
               Divine
               revelation
            
             .
             Can
             your
             Church
             then
             make
             that
             to
             be
             a
             
               Divine
               revelation
            
             ,
             which
             was
             not
             so
             ?
             All
             that
             any
             Church
             in
             the
             world
             can
             do
             in
             this
             case
             ,
             is
             ,
             not
             to
             constitute
             any
             new
             Canon
             ,
             which
             were
             to
             make
             
               Books
               Divine
            
             which
             were
             not
             so
             ,
             but
             to
             use
             its
             utmost
             diligence
             and
             care
             in
             searching
             into
             the
             authenticalness
             of
             those
             Copy's
             which
             have
             any
             pretence
             to
             be
             of
             the
             Canon
             ,
             and
             whether
             they
             did
             originally
             proceed
             from
             such
             persons
             ,
             as
             we
             have
             reason
             to
             believe
             had
             an
             
               immediate
               assistance
            
             of
             the
             
               Holy
               Ghost
            
             ;
             and
             ,
             according
             to
             the
             evidence
             they
             find
             ,
             the
             Church
             may
             declare
             and
             give
             in
             her
             verdict
             .
             For
             the
             Church
             in
             this
             case
             is
             but
             a
             Jury
             of
             
               grand
               Inquest
            
             to
             search
             into
             matters
             of
             Fact
             ,
             and
             not
             a
             Judge
             upon
             the
             Bench
             to
             determine
             in
             point
             of
             Law.
             And
             that
             is
             the
             true
             reason
             ,
             why
             the
             Books
             of
             the
             
               New
               Testament
            
             were
             gradually
             received
             into
             the
             Canon
             ,
             and
             some
             a
             great
             while
             after
             others
             ,
             as
             St.
             James
             ,
             St.
             
               Jude
               ,
               the
               Epistle
               to
               the
               Hebrews
               ,
            
             and
             the
             Apocalypse
             ;
             because
             at
             first
             ,
             the
             Copyes
             being
             not
             so
             publickly
             dispersed
             ,
             there
             was
             not
             that
             occasion
             ministred
             to
             the
             Church
             for
             examination
             of
             them
             ;
             upon
             which
             ,
             when
             by
             degrees
             they
             came
             to
             be
             more
             publick
             ,
             it
             caused
             scruples
             in
             many
             concerning
             them
             ,
             because
             they
             appeared
             no
             sooner
             :
             especially
             if
             any
             passages
             
             in
             them
             seemed
             to
             gratifie
             any
             of
             the
             Sects
             then
             appearing
             ;
             as
             the
             Epistle
             to
             the
             Hebrews
             ,
             the
             Novatians
             ;
             and
             the
             Apocalypse
             ,
             the
             Millenary's
             :
             But
             when
             upon
             a
             through
             search
             and
             examination
             of
             all
             circumstances
             ,
             it
             did
             appear
             that
             these
             Copyes
             were
             authentical
             ,
             and
             did
             originally
             proceed
             from
             
               Divine
               Persons
            
             ,
             then
             they
             came
             to
             be
             admitted
             and
             owned
             for
             such
             by
             the
             
               Vniversal
               Church
            
             ,
             which
             we
             call
             being
             admitted
             
               into
               the
               Canon
               of
               the
               Scripture
               .
            
             Which
             I
             take
             to
             be
             the
             only
             true
             and
             just
             account
             of
             that
             which
             is
             called
             the
             constituting
             the
             
               Canon
               of
               Scripture
            
             ,
             not
             as
             though
             either
             the
             Apostles
             met
             to
             do
             it
             ,
             or
             St.
             John
             intended
             any
             such
             thing
             by
             those
             words
             in
             the
             end
             of
             
               the
               Apocalypse
            
             (
             for
             that
             Book
             being
             as
             much
             lyable
             to
             question
             as
             any
             ,
             how
             could
             that
             seal
             the
             Canon
             for
             all
             the
             rest
             )
             much
             less
             ,
             that
             it
             was
             in
             the
             power
             of
             any
             Church
             or
             Council
             ,
             and
             least
             of
             all
             of
             the
             Pope
             ,
             to
             determine
             what
             was
             Canonical
             ,
             and
             what
             not
             :
             but
             only
             that
             the
             Church
             upon
             examination
             and
             enquiry
             ,
             did
             by
             her
             Universal
             reception
             of
             these
             Books
             ,
             declare
             it self
             satisfied
             with
             the
             evidence
             which
             was
             produced
             ,
             that
             those
             were
             true
             and
             authentick
             Copyes
             which
             were
             abroad
             under
             such
             names
             or
             titles
             ,
             and
             that
             there
             was
             great
             reason
             to
             believe
             by
             a
             continued
             tradition
             from
             the
             age
             and
             time
             these
             Books
             were
             written
             in
             ,
             that
             they
             were
             written
             by
             such
             persons
             ,
             who
             were
             not
             only
             free
             from
             any
             design
             of
             imposture
             ,
             but
             gave
             the
             greatest
             Rational
             evidence
             ,
             that
             they
             had
             a
             more
             special
             and
             immediate
             assistance
             of
             Gods
             Spirit
             .
             You
             see
             then
             ,
             to
             how
             little
             advantage
             to
             your
             Cause
             you
             made
             this
             digression
             .
          
           
             As
             to
             the
             third
             way
             propounded
             for
             resolving
             the
             Question
             ,
             
             
               How
               we
               know
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               ,
            
             viz.
             
               by
               the
               testimony
               of
               the
               Holy
               Ghost
            
             ;
             three
             things
             you
             object
             against
             the
             
               Bishops
               discourse
            
             about
             it
             ;
             First
             ,
             
             
               that
               his
               discourse
               is
               roving
               and
               uncertain
               .
            
             2.
             
             
               That
               notwithstanding
               his
               brags
               he
               must
               have
               recourse
               to
               a
               private
               spirit
               himself
               .
            
             3.
             
             
               That
               though
               the
               Bishop
               would
               seem
               to
               deny
               it
               ,
               diverse
               eminent
               Protestants
               do
               resolve
               their
               Faith
               into
               the
               private
               spirit
               .
            
             This
             being
             the
             substance
             of
             what
             you
             say
             ,
             I
             shall
             return
             a
             particular
             Answer
             to
             each
             of
             them
             .
             For
             the
             first
             you
             tell
             us
             ,
             
               He
               delivers
               himself
               in
               such
               a
               roving
               way
               of
               discourse
               ,
               as
               signifies
               nothing
               in
               effect
               as
               to
               what
               he
               would
               drive
               at
               .
            
             No
             ?
             that
             is
             strange
             ,
             when
             that
             which
             his
             Lordship
             drives
             at
             ,
             is
             ,
             to
             shew
             how
             far
             this
             opinion
             is
             to
             be
             allowed
             and
             how
             far
             not
             ,
             which
             he
             is
             so
             far
             from
             roving
             in
             ,
             that
             he
             clearly
             and
             distinctly
             propounds
             the
             state
             of
             the
             question
             and
             the
             resolution
             of
             it
             :
             which
             in
             short
             is
             this
             ,
             
             
               If
               by
               the
               testimony
               of
               the
               spirit
               be
               meant
               any
               special
               revelation
               of
               a
               new
               object
               of
               Faith
               ,
               then
               he
               denies
               the
               truth
               of
               it
               at
               least
               in
               an
               ordinary
               way
               ,
               both
               because
               God
               never
               sends
               us
               to
               look
               for
               such
               a
               testimony
               ,
               and
               because
               it
               would
               expose
               men
               to
               the
               danger
               of
               Enthusiasms
               :
               but
               if
               by
               the
               testimony
               of
               the
               Spirit
               be
               meant
               the
               habit
               or
               the
               act
               of
               Divine
               infused
               Faith
               ,
               by
               vertue
               of
               which
               they
               believe
               the
               object
               which
               appears
               credible
               ,
               then
               he
               grants
               the
               truth
               but
               denyes
               the
               pertinency
               of
               it
               ,
               because
               it
               is
               quite
               out
               of
               the
               state
               of
               the
               question
               ,
               which
               inquires
               only
               after
               a
               sufficient
               means
               to
               make
               this
               object
               credible
               ,
               against
               all
               impeachment
               of
               folly
               and
               temerity
               in
               believing
               ,
               whether
               men
               do
               actually
               believe
               or
               not
               .
               And
               withal
               adds
               ,
            
             
             
               that
               the
               question
               is
               of
               such
               outward
               and
               evident
               means
               ,
               as
               other
               men
               may
               take
               notice
               of
               ,
               as
               well
               as
               our selves
               .
            
             Judge
             you
             now
             ,
             whether
             this
             may
             be
             called
             roving
             ;
             if
             it
             be
             so
             ,
             I
             can
             freely
             excuse
             you
             from
             it
             in
             all
             the
             discourses
             I
             have
             met
             with
             in
             your
             Book
             ,
             who
             abhorre
             nothing
             more
             then
             a
             true
             stating
             ,
             and
             methodical
             handling
             any
             question
             .
          
           
             
               But
               yet
            
             (
             say
             you
             )
             
               the
               Bishop
               cannot
               free
               himself
               from
               that
               imputation
               of
               recurring
               to
               the
               private
               Spirit
               ,
               against
               any
               that
               should
               press
               the
               business
               home
               .
            
             
             Sure
             you
             refer
             us
             here
             to
             some
             one
             else
             who
             is
             able
             to
             press
             a
             business
             home
             ,
             for
             you
             never
             attempt
             it
             your self
             ;
             and
             instead
             of
             that
             ,
             only
             produce
             a
             large
             testimony
             out
             of
             
               A.
               C.
               That
               he
               did
               not
               acquit
               the
               Bishop
               wholly
               of
               this
               .
            
             Whether
             he
             did
             or
             no
             is
             to
             little
             purpose
             ,
             and
             yet
             those
             very
             words
             which
             his
             Lordship
             cites
             ,
             are
             in
             your
             testimony
             produced
             out
             of
             him
             .
             Only
             what
             you
             add
             more
             from
             him
             ,
             that
             he
             must
             be
             driven
             to
             it
             ;
             that
             his
             Lordship
             denies
             ,
             and
             neither
             
               A.
               C.
            
             or
             you
             have
             been
             able
             to
             prove
             it
             .
          
           
             
               But
               though
               the
               Bishop
               seems
               not
               only
               to
               deny
               any
               such
               private
               revelation
               himself
               ,
               but
               will
               not
               confess
               that
               any
               Protestants
               hold
               it
               ;
               yet
            
             (
             you
             say
             )
             
               there
               can
               be
               no
               doubt
               in
               this
               ,
               since
            
             Calvin
             and
             Whitaker
             
               do
               both
               so
               expresly
               own
               it
               .
            
             But
             according
             to
             those
             principles
             laid
             down
             before
             ,
             both
             these
             testimonies
             are
             easily
             answered
             .
             For
             ,
             1.
             
             Neither
             of
             them
             doth
             imply
             any
             
               private
               revelation
            
             of
             any
             
               new
               object
            
             ,
             but
             only
             a
             particular
             application
             of
             the
             evidence
             appearing
             in
             Scripture
             to
             the
             conscience
             of
             every
             Believer
             .
             2.
             
             That
             these
             testimonies
             do
             not
             speak
             of
             the
             
               external
               evidence
            
             which
             others
             are
             capable
             of
             ,
             but
             of
             the
             internal
             satisfaction
             of
             every
             ones
             conscience
             .
             Therefore
             Calvin
             saith
             ,
             
             
               Si
               conscientiis
               optimè
               consultum
               volumus
               ,
               &c.
            
             if
             we
             will
             satisfie
             our
             own
             consciences
             ;
             not
             ,
             If
             we
             will
             undertake
             to
             give
             a
             sufficient
             reason
             to
             others
             of
             our
             Faith.
             
             So
             
               Whitaker
               ,
               Esse
               enim
               dicimus
               certius
               &
               illustrius
               testimonium
               quo
               nobis
               persuadeatur
               hos
               libros
               esse
               sacros
               ,
               &c.
               
            
             There
             is
             a
             more
             certain
             and
             noble
             testimony
             by
             which
             we
             may
             be
             perswaded
             that
             these
             Books
             are
             sacred
             ,
             viz.
             that
             of
             the
             
               Holy
               Ghost
            
             .
             3.
             
             Neither
             of
             these
             testimonies
             affirm
             any
             more
             ,
             than
             the
             more
             judicious
             Writers
             among
             your selves
             do
             .
             Your
             Canus
             asserts
             
               the
               necessity
               of
               an
               internal
               efficient
               cause
               ,
               by
               special
               assistance
               of
               the
               Spirit
               moving
               us
               to
               believe
               ,
               besides
               and
               beyond
               all
               humane
               authorities
               and
               motives
               ,
            
             
             
               which
               of
               themselves
               are
               not
               sufficient
               to
               beget
               Faith
               ,
               and
               this
            
             (
             a
             little
             after
             )
             
               he
               calls
               ,
               Divinum
               quoddam
               lume●
               incitans
               ad
               credendum
               ,
               A
               divine
               light
               moving
               us
               to
               believe
            
             ;
             and
             again
             ,
             
               Interius
               lumen
               infusum
               à
               Spirit●
               Sancto
               ,
               An
               inward
               light
               infused
               by
               the
               Spirit
               of
               God.
            
             There
             is
             nothing
             in
             the
             sayings
             of
             the
             most
             rigid
             Protestants
             is
             more
             hard
             to
             explain
             or
             vindicate
             from
             a
             
               private
               revelation
            
             then
             this
             is
             :
             if
             ,
             as
             you
             say
             ,
             one
             would
             press
             it
             home
             .
             Nay
             hath
             not
             your
             own
             
               Stapleton
               ,
               Calvins
            
             very
             phrase
             
               of
               the
               necessity
               of
               the
               secret
               testimony
               of
               the
               Spirit
               that
               one
               believe
               the
               testimony
               and
               judgement
               of
               the
               Church
               concerning
               Scripture
               .
            
             
             And
             is
             there
             not
             then
             as
             much
             danger
             of
             Enthusiasm
             in
             believing
             the
             Testimony
             of
             your
             Church
             ,
             as
             in
             believing
             the
             Scriptures
             ?
             Nay
             ,
             doth
             not
             your
             
               Gregory
               de
               Valentiâ
            
             rather
             go
             higher
             then
             the
             testimonies
             by
             you
             produced
             out
             of
             Calvin
             and
             Whitaker
             on
             this
             very
             subject
             ,
             in
             the
             beginning
             of
             his
             discourse
             of
             the
             
               resolution
               of
               Faith.
               It
               is
               God
               himself
               ,
            
             saith
             he
             ,
             
               in
               the
               first
               place
               ,
               which
               must
               convince
               and
               perswade
               the
               minds
               of
               men
               of
               the
               truth
               of
               the
               Christian
               Doctrine
               ,
            
             
             
               and
               consequently
               of
               the
               Sacred
               Scriptures
               ,
               by
               some
               inward
               instinct
               and
               impulse
               ;
               as
               it
               appears
               from
               Scripture
               it self
               ,
               &
               is
               fully
               explained
               by
               Prosper
               .
            
             If
             you
             will
             then
             undertake
             to
             clear
             this
             
               inward
               instinct
               and
               impulse
            
             upon
             the
             minds
             of
             men
             ,
             whereby
             they
             are
             perswaded
             of
             the
             truth
             of
             Christianity
             and
             Scripture
             ,
             from
             Enthusiasm
             and
             a
             
               private
               spirit
            
             you
             may
             as
             easily
             do
             it
             for
             the
             utmost
             which
             is
             said
             by
             Calvin
             ,
             or
             Whitaker
             ,
             or
             any
             other
             
               Protestant
               
               Divine
            
             .
             This
             therefore
             is
             only
             an
             argument
             of
             your
             desire
             to
             cavil
             ,
             and
             as
             such
             I
             will
             pass
             it
             over
             .
             For
             what
             concerns
             the
             influence
             which
             the
             Spirit
             hath
             in
             the
             resolution
             of
             Faith
             ,
             it
             will
             be
             enquired
             into
             afterwards
             .
          
           
             The
             
               last
               way
            
             mentioned
             in
             order
             to
             the
             
               resolution
               of
               Faith
            
             ,
             is
             ,
             
             that
             of
             Reason
             ,
             
             which
             (
             his
             Lordship
             saith
             )
             
               cannot
               be
               denyed
               to
               have
               some
               place
               to
               come
               in
               ,
               and
               prove
               what
               it
               can
               .
               According
               to
               which
            
             (
             he
             tells
             us
             )
             
               no
               man
               can
               be
               hindred
               from
               weighing
               the
               tradition
               of
               the
               Church
               ,
               the
               inward
               motives
               in
               Scripture
               it self
               ,
               all
               testimonies
               within
               ,
               which
               seem
               to
               bear
               witness
               to
               it
               ;
               and
               in
               all
               this
            
             (
             saith
             he
             )
             
               there
               is
               no
               harm
               :
               the
               danger
               is
               ,
            
             
             
               when
               a
               man
               will
               use
               no
               other
               scale
               but
               reason
               ,
               or
               prefer
               reason
               before
               any
               other
               scale
               .
               Reason
               then
               ,
               can
               give
               no
               supernatural
               ground
               into
               which
               a
               man
               may
               resolve
               his
               Faith
               ,
               that
               the
               Scripture
               is
               the
               word
               of
               God
               infallibly
               ;
               yet
               Reason
               can
               go
               so
               high
               ,
               as
               it
               can
               prove
               that
               Christian
               Religion
               ,
               which
               rests
               upon
               the
               authority
               of
               this
               Book
               ,
               stands
               upon
               surer
               grounds
               of
               nature
               ,
               reason
               ,
               common
               equity
               ,
               and
               justice
               ,
               then
               any
               thing
               in
               the
               world
               ,
               which
               any
               Infidel
               ,
               or
               meer
               naturalist
               ,
               hath
               done
               ,
               doth
               ,
               or
               can
               adhere
               unto
               ,
               against
               it
               ,
               in
               that
               which
               he
               makes
               ,
               accounts
               ,
               or
               assumes
               as
               Religion
               to
               himself
               .
            
             This
             is
             the
             substance
             of
             his
             Lordships
             discourse
             about
             the
             use
             of
             Reason
             ;
             in
             which
             we
             observe
             ,
          
           
             1.
             
             That
             he
             doth
             not
             make
             reason
             a
             means
             sufficient
             to
             ground
             an
             
               infallible
               belief
               ,
               that
               Scripture
               is
               the
               Word
               of
               God.
            
             And
             therefore
             you
             are
             guilty
             of
             notorious
             oscitancy
             ,
             or
             willful
             calumny
             ,
             in
             telling
             us
             ,
             
               That
               natural
               reason
               is
               introduced
               by
               the
               Bishop
               for
               that
               end
               .
            
             By
             which
             we
             may
             guess
             at
             the
             truth
             of
             what
             you
             say
             at
             the
             end
             of
             your
             
               interlocutory
               discourse
               between
               the
               Bishop
               and
               the
               Heathen
               ,
               that
               you
               have
               not
               wronged
               him
               ,
            
             
             
             
               by
               either
               falsly
               imposing
               on
               him
               ,
               or
               dissembling
               the
               force
               of
               his
               arguments
               ,
            
             wherein
             you
             are
             so
             guilty
             ,
             that
             the
             only
             extenuation
             of
             your
             crime
             had
             been
             ,
             never
             to
             have
             professed
             the
             contrary
             .
             For
             you
             give
             us
             a
             hopeful
             specimen
             of
             your
             fair
             dealings
             at
             your
             entrance
             on
             this
             subject
             .
          
           
             2.
             
             Though
             reason
             cannot
             give
             a
             
               supernatural
               ground
            
             whereby
             to
             resolve
             Faith
             as
             to
             the
             
               Scriptures
               being
               Gods
               Word
               Infallibly
            
             ;
             yet
             reason
             may
             abundantly
             prove
             to
             any
             one
             who
             questions
             it
             ,
             the
             truth
             and
             reasonableness
             of
             
               Christian
               Religion
            
             .
             By
             which
             if
             you
             please
             ,
             you
             may
             take
             notice
             of
             a
             
               double
               resolution
               of
               Faith
            
             :
             the
             one
             is
             ,
             into
             the
             truth
             and
             reasonableness
             of
             the
             Doctrine
             of
             Christianity
             considered
             in
             it self
             ;
             and
             the
             other
             is
             ,
             into
             the
             
               Infallible
               means
            
             of
             the
             conveyance
             of
             that
             Doctrine
             to
             us
             ,
             which
             is
             the
             Scripture
             .
             When
             therefore
             his
             Lordship
             offers
             to
             deal
             with
             a
             Heathen
             ,
             he
             doth
             not
             as
             you
             ,
             either
             sillily
             or
             wilfully
             ,
             would
             make
             him
             say
             ,
             
               That
               he
               would
               prove
               Infallibly
               to
               him
               ,
               that
               the
               Bible
               is
               Gods
               Word
               ,
            
             but
             that
             
               Christian
               Religion
            
             hath
             so
             much
             the
             advantage
             above
             all
             others
             ,
             as
             to
             make
             it
             appear
             ,
             that
             it
             stands
             upon
             surer
             grounds
             of
             
               nature
               ,
               reason
               ,
               common
               equity
            
             and
             justice
             ,
             then
             any
             thing
             in
             the
             world
             ,
             which
             any
             one
             who
             questions
             it
             doth
             adhere
             unto
             .
             Which
             I
             think
             is
             a
             thing
             that
             no
             one
             ,
             who
             understands
             
               Christian
               Religion
            
             ,
             would
             be
             afraid
             to
             undertake
             against
             any
             Infidel
             of
             what
             sort
             or
             nature
             soever
             .
             These
             things
             being
             premised
             ,
             your
             grand
             piece
             of
             
               Sophistry
               in
               the
               dispute
               between
               the
               Heathen
               and
               the
               Bishop
               ,
            
             whom
             you
             so
             solemnly
             introduce
             at
             a
             Conference
             about
             Religion
             ,
             doth
             evidently
             discover
             it self
             .
             Wherein
             ,
             
               you
               bring
               in
               your
               learned
               Heathen
               ,
            
             
             
               as
               one
               desiring
               satisfaction
               in
               matter
               of
               Religion
               ;
               but
               being
               not
               verst
               in
               Christian
               Principles
               ,
               desires
               to
               be
               satisfied
               by
               the
               evidence
               of
               natural
               reason
               ;
               which
               when
               the
               Bishop
               hath
               condescended
               to
               ;
               your
               very
               next
               thing
               is
               ,
               that
               your
               Heathen
               understands
               by
               his
               Lordships
               Book
               ,
               that
               the
               sole
               foundation
               of
               our
               Faith
               is
               a
               Book
               
               called
               the
               Bible
               ;
               which
               saith
               he
               ,
               you
               tell
               me
               must
               be
               believed
               Infallibly
               with
               every
               part
               and
               parcel
               in
               it
               ,
               to
               be
               the
               undoubted
               Word
               of
               the
               true
               God
               ,
               before
               I
               can
               believe
               any
               other
               point
               of
               Religion
               as
               it
               ought
               to
               be
               believed
               .
               As
               to
               which
               ,
               your
               Heathen
               sees
               no
               ground
               to
               assent
               that
               it
               is
               Gods
               Word
               .
            
             But
             by
             this
             way
             of
             management
             of
             your
             dispute
             ,
             we
             may
             easily
             discern
             which
             way
             the
             issue
             of
             it
             is
             like
             to
             go
             .
             Doth
             his
             Lordship
             any
             where
             undertake
             to
             prove
             this
             in
             the
             first
             place
             Infallibly
             to
             a
             
               Heathen
               ,
               That
               the
               Bible
               must
               be
               Infallibly
               believed
               to
               be
               Gods
               Word
               ?
            
             No
             ,
             he
             offers
             to
             prove
             ,
             first
             ,
             the
             excellency
             and
             the
             reasonableness
             of
             the
             
               Christian
               Religion
            
             considered
             in
             its
             self
             .
             From
             whence
             you
             might
             easily
             conceive
             how
             the
             dispute
             ought
             to
             be
             managed
             ;
             shewing
             first
             ,
             that
             the
             precepts
             of
             Christianity
             are
             highly
             just
             and
             reasonable
             ,
             the
             Promises
             of
             it
             such
             as
             may
             induce
             any
             reasonable
             man
             to
             the
             practice
             of
             those
             Precepts
             ;
             and
             that
             the
             whole
             Doctrine
             is
             such
             ,
             as
             may
             appear
             to
             any
             considerative
             person
             to
             have
             been
             very
             wisely
             contrived
             :
             That
             there
             is
             nothing
             vain
             or
             impertinent
             in
             it
             ,
             but
             that
             it
             is
             designed
             for
             great
             and
             
               excellent
               purposes
            
             ,
             the
             bringing
             men
             off
             from
             the
             love
             of
             sin
             ,
             to
             the
             love
             of
             God
             ;
             that
             it
             is
             impossible
             to
             imagine
             any
             Doctrine
             to
             be
             contrived
             with
             more
             advantage
             for
             promoting
             these
             ends
             ,
             because
             it
             represents
             to
             us
             the
             highest
             expressions
             of
             the
             Kindness
             and
             Goodness
             of
             God
             to
             man
             ,
             and
             that
             the
             Promises
             made
             by
             God
             were
             confirmed
             to
             the
             world
             by
             the
             death
             of
             his
             only
             Son
             ;
             That
             since
             mens
             natures
             are
             now
             so
             degenerate
             ,
             God
             hath
             made
             a
             tender
             of
             Grace
             ,
             and
             
               divine
               assistance
            
             ,
             whereby
             to
             enable
             men
             to
             perform
             the
             excellent
             duties
             of
             this
             Religion
             .
             That
             those
             things
             which
             seem
             most
             hard
             to
             believe
             in
             this
             Doctrine
             ,
             are
             not
             such
             things
             as
             might
             have
             been
             spared
             out
             of
             it
             (
             as
             though
             God
             did
             intend
             only
             to
             puzzle
             mens
             reason
             with
             them
             )
             but
             they
             are
             such
             mysteries
             ,
             as
             it
             is
             impossible
             the
             wit
             of
             man
             can
             conceive
             they
             should
             have
             been
             discovered
             upon
             better
             reasons
             ,
             or
             for
             more
             excellent
             ends
             ;
             as
             ,
             that
             a
             
               Virgin
               should
               conceive
               by
               the
               immediate
               power
               of
               God
               ,
            
             to
             bring
             him
             into
             the
             world
             ,
             who
             should
             be
             the
             Saviour
             of
             it
             ;
             
               That
               there
               should
               be
               a
               resurrection
               of
               bodies
               ,
            
             in
             order
             to
             a
             compleat
             felicity
             of
             them
             who
             obey
             this
             Doctrine
             ;
             and
             so
             for
             others
             of
             a
             like
             nature
             :
             that
             supposing
             it
             possible
             such
             things
             should
             be
             ,
             it
             is
             impossible
             to
             conceive
             they
             should
             be
             done
             upon
             better
             grounds
             ,
             or
             for
             better
             purposes
             than
             they
             are
             in
             
               Christian
               Religion
            
             .
             This
             being
             now
             a
             short
             draught
             or
             Idea
             of
             Christianity
             ,
             is
             the
             first
             thing
             which
             I
             suppose
             any
             learned
             or
             inquisitive
             Heathen
             or
             Infidel
             should
             be
             acquainted
             with
             ;
             if
             he
             finds
             fault
             with
             this
             ,
             let
             him
             in
             any
             thing
             shew
             the
             incongruity
             or
             unreasonableness
             of
             it
             .
             If
             he
             acknowledge
             this
             model
             of
             the
             Doctrine
             reasonable
             ,
             his
             next
             scruple
             is
             ,
             Whether
             this
             be
             truly
             the
             Model
             of
             it
             or
             no
             ;
             for
             that
             end
             I
             tell
             him
             ,
             We
             have
             a
             Book
             among
             us
             ,
             which
             is
             ,
             and
             ever
             hath
             been
             ,
             by
             Christians
             ,
             taken
             for
             granted
             ,
             to
             comprize
             in
             it
             the
             Principles
             of
             
               Christian
               Religion
            
             ;
             I
             bid
             him
             take
             it
             ,
             and
             read
             it
             seriously
             ,
             and
             see
             if
             that
             which
             I
             have
             given
             him
             as
             the
             Idea
             of
             
               Christian
               Doctrine
            
             ,
             do
             not
             perfectly
             agree
             with
             that
             Book
             .
             I
             do
             not
             bid
             him
             presently
             
               absolutely
               and
               infallibly
               believe
               this
               Book
               to
               be
               God's
               VVord
               ,
            
             which
             is
             a
             very
             preposterous
             way
             of
             proceeding
             ;
             but
             only
             compare
             the
             Doctrine
             with
             the
             Book
             ,
             as
             he
             would
             do
             a
             body
             of
             
               Civil
               Law
            
             ,
             with
             the
             Institutes
             of
             it
             ;
             or
             the
             Principles
             of
             any
             Science
             ,
             with
             the
             most
             approved
             Authors
             of
             it
             .
             If
             after
             this
             search
             ,
             he
             be
             satisfied
             ,
             that
             the
             representation
             I
             gave
             him
             of
             
               Christian
               Religion
            
             ,
             agrees
             with
             those
             Books
             we
             call
             the
             Bible
             ;
             he
             yet
             further
             adds
             ,
             that
             he
             acknowledges
             the
             Principles
             of
             our
             Religion
             to
             be
             reasonable
             ;
             but
             desires
             to
             be
             satisfied
             of
             the
             Truth
             of
             them
             ;
             I
             must
             further
             enquire
             ,
             Whether
             he
             doth
             believe
             any
             thing
             else
             to
             
             be
             in
             the
             world
             ,
             besides
             what
             he
             hath
             seen
             and
             heard
             himself
             ?
             I
             may
             justly
             suppose
             his
             Answer
             affirmative
             ;
             I
             then
             demand
             upon
             what
             grounds
             ?
             A.
             
               Vpon
               the
               certain
               report
               of
               honest
               men
               ,
               who
               have
               seen
               and
               heard
               other
               things
               than
               ever
               he
               did
               .
            
             But
             why
             do
             you
             think
             honest
             mens
             reports
             to
             be
             credible
             in
             such
             cases
             ?
             A.
             
               Because
               ,
               I
               see
               ,
               they
               have
               no
               design
               or
               interest
               to
               deceive
               me
               in
               it
               .
            
             Will
             you
             then
             believe
             the
             report
             of
             such
             men
             ,
             whom
             ,
             I
             can
             make
             it
             appear
             ,
             could
             have
             no
             interest
             in
             deceiving
             you
             ?
             A.
             
               I
               can
               see
               no
               reason
               to
               the
               contrary
               .
            
             Will
             you
             then
             believe
             such
             men
             ,
             who
             lost
             their
             lives
             to
             make
             it
             appear
             ,
             that
             their
             Testimony
             was
             true
             ?
             A.
             Yes
             .
             Will
             you
             believe
             such
             things
             ,
             wherein
             persons
             of
             several
             Ages
             ,
             Professions
             ,
             Nations
             ,
             Religions
             ,
             Interests
             ,
             are
             all
             agreed
             that
             they
             were
             so
             ?
             A.
             
               Yes
               ,
               if
               it
               be
               only
               to
               believe
               a
               matter
               of
               fact
               on
               their
               Testimony
               ;
               I
               can
               see
               no
               ground
               to
               question
               it
               .
            
             That
             is
             all
             I
             desire
             of
             you
             ,
             and
             therefore
             you
             must
             believe
             that
             there
             was
             in
             the
             world
             such
             a
             person
             as
             
               Jesus
               Christ
            
             ,
             who
             dyed
             ,
             and
             rose
             again
             ;
             and
             ,
             while
             he
             lived
             ,
             wrought
             great
             miracles
             to
             confirm
             his
             Doctrine
             with
             ;
             and
             that
             he
             sent
             out
             Apostles
             to
             preach
             this
             Doctrine
             in
             the
             world
             ,
             who
             likewise
             did
             work
             many
             miracles
             ,
             and
             that
             some
             of
             these
             persons
             the
             better
             to
             preserve
             and
             convey
             this
             Doctrine
             ,
             did
             write
             the
             substance
             of
             all
             that
             Christ
             either
             did
             ,
             or
             spake
             ,
             and
             withall
             penned
             several
             Epistles
             to
             those
             Churches
             which
             were
             planted
             by
             them
             .
             These
             are
             all
             
               matters
               of
               fact
            
             ,
             and
             therefore
             on
             your
             former
             Principle
             you
             are
             to
             believe
             them
             .
             There
             are
             then
             but
             two
             Scruples
             left
             ,
             
               Supposing
               all
               this
               true
               ,
               yet
               this
               doth
               not
               prove
               the
               Doctrine
               Divine
               ;
               nor
               the
               Scriptures
               ,
               which
               convey
               it
               ,
               to
               be
               infallible
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             Can
             you
             question
             ,
             Whether
             that
             Doctrine
             be
             Divine
             ,
             when
             the
             person
             who
             declared
             it
             to
             the
             world
             ,
             was
             so
             divine
             and
             extraordinary
             a
             person
             ,
             not
             only
             in
             his
             conversation
             ,
             but
             in
             those
             frequent
             and
             unparalleld
             Miracles
             which
             he
             wrought
             in
             the
             sight
             and
             face
             of
             his
             enemies
             ,
             who
             ,
             after
             his
             death
             ,
             did
             rise
             again
             ,
             and
             converse
             with
             his
             Disciples
             ,
             who
             gave
             evidence
             of
             their
             fidelity
             in
             the
             Testimony
             they
             gave
             of
             it
             ,
             by
             laying
             down
             their
             lives
             to
             attest
             the
             Truth
             of
             it
             ?
             Again
             ,
             Can
             you
             question
             the
             Divinity
             of
             that
             Doctrine
             ,
             which
             tended
             so
             apparently
             to
             the
             destruction
             of
             sin
             and
             wickedness
             ,
             and
             the
             power
             of
             the
             evil
             Spirit
             in
             the
             world
             ?
             For
             ,
             we
             cannot
             think
             he
             would
             quit
             his
             possession
             willingly
             out
             of
             the
             bodies
             and
             souls
             of
             men
             ;
             that
             therefore
             which
             threw
             him
             out
             of
             both
             ,
             must
             be
             ,
             not
             only
             a
             Doctrine
             directly
             contrary
             to
             his
             interest
             ,
             but
             infinitely
             exceeding
             him
             in
             power
             :
             And
             that
             can
             be
             no
             less
             than
             Divine
             .
             But
             still
             ,
             you
             will
             say
             ,
             
               Is
               it
               not
               ,
               besides
               all
               this
               ,
               necessary
               to
               believe
               these
               very
               Books
               ,
               you
               call
               the
               Scripture
               ,
               to
               be
               divinely
               inspired
               ;
               and
               how
               should
               I
               know
               that
               ?
            
             To
             that
             I
             answer
             ,
             1.
             
             That
             which
             God
             chiefly
             requires
             from
             you
             ,
             is
             ,
             the
             belief
             of
             the
             Truth
             and
             Divinity
             of
             the
             Doctrine
             ;
             for
             that
             is
             the
             Faith
             which
             will
             bring
             you
             to
             obedience
             ,
             which
             is
             the
             thing
             God
             aims
             at
             .
             2.
             
             If
             you
             believe
             the
             Doctrine
             to
             be
             True
             and
             Divine
             ,
             you
             cannot
             reasonably
             question
             the
             
               Infallibility
               of
               the
               Scriptures
            
             .
             For
             ,
             in
             that
             you
             read
             ,
             that
             not
             only
             Christ
             did
             miracles
             ,
             but
             his
             Apostles
             too
             ;
             and
             therefore
             their
             Testimony
             ,
             whether
             writing
             or
             speaking
             was
             equally
             infallible
             ;
             all
             that
             you
             want
             evidence
             for
             ,
             is
             ,
             that
             such
             persons
             writ
             these
             Books
             ,
             and
             that
             being
             a
             
               matter
               of
               fact
            
             ,
             was
             sufficiently
             proved
             and
             acknowledged
             before
             .
             Thus
             you
             see
             ,
             if
             we
             take
             a
             right
             method
             ,
             and
             not
             jumble
             things
             confusedly
             together
             ,
             as
             you
             do
             ,
             what
             a
             satisfactory
             account
             may
             be
             given
             to
             any
             inquisitive
             person
             ;
             first
             ,
             of
             the
             Reasonableness
             ;
             next
             ,
             of
             the
             Truth
             ;
             and
             lastly
             ,
             of
             the
             Divinity
             ,
             both
             of
             the
             Doctrine
             ,
             and
             the
             Books
             containing
             it
             ,
             which
             we
             call
             the
             Scripture
             .
          
           
           
             
             Let
             us
             now
             again
             see
             ,
             
               How
               you
               make
               the
               Bishop
               and
               Heathen
               dispute
               .
            
             The
             substance
             of
             which
             ,
             is
             ,
             
               That
               you
               make
               your
               Heathen
               desire
               no
               less
               than
               infallible
               evidence
               that
               the
               Bible
               is
               God's
               VVord
               by
               conviction
               of
               natural
               reason
            
             ;
             whereas
             his
             Lordship
             attempts
             only
             to
             make
             the
             
               Authority
               of
               Scriptures
            
             appear
             by
             such
             Arguments
             ,
             as
             unbelievers
             themselves
             could
             not
             but
             think
             reasonable
             ,
             if
             they
             weighed
             them
             with
             indifferency
             .
             
               For
               ,
               though
            
             ,
             saith
             he
             ,
             
               this
               Truth
               ,
               That
               Scripture
               is
               the
               VVord
               of
               God
               ,
               is
               not
               so
               demonstratively
               evident
               à
               priori
               ,
            
             
             
               as
               to
               inforce
               assent
               ,
               yet
               it
               is
               strengthened
               so
               abundantly
               with
               probable
               Arguments
               ,
               both
               from
               the
               Light
               of
               Nature
               it self
               ,
               and
               Humane
               Testimony
               ,
               that
               he
               must
               be
               very
               wilful
               and
               self-conceited
               ,
               that
               shall
               dare
               to
               suspect
               it
               .
            
             And
             sure
             any
             reasonable
             man
             in
             the
             world
             would
             think
             it
             sufficient
             to
             deal
             with
             an
             adversary
             upon
             such
             terms
             .
             But
             ,
             saies
             your
             
               Heathen
               ,
               A
               man
               cannot
               be
               infallibly
               certain
               of
               what
               is
               strengthened
               with
               but
               probable
               Arguments
               ,
               since
               that
               which
               is
               but
               probably
               true
               ,
               may
               also
               be
               said
               to
               be
               but
               probably
               false
               .
            
             Which
             being
             a
             thing
             so
             often
             objected
             against
             us
             by
             your
             party
             ,
             must
             be
             somewhat
             further
             explained
             .
             How
             far
             Infallibility
             may
             be
             admitted
             in
             our
             belief
             ,
             may
             partly
             be
             perceived
             by
             what
             hath
             been
             said
             already
             ,
             and
             what
             shall
             be
             said
             more
             afterwards
             .
             That
             there
             is
             ,
             and
             ought
             to
             be
             the
             highest
             degree
             of
             
               actual
               Certainty
            
             ;
             I
             assert
             as
             much
             as
             you
             :
             But
             ,
             say
             you
             ,
             
               The
               very
               Arguments
               being
               but
               probable
               ,
               destroy
               it
               :
            
             To
             which
             I
             answer
             ,
             by
             explaining
             the
             meaning
             of
             
               probable
               Arguments
            
             ,
             in
             this
             case
             ;
             whereby
             are
             not
             understood
             such
             kind
             of
             Probabilities
             ,
             which
             cannot
             raise
             a
             firm
             Assent
             ,
             in
             which
             sense
             we
             say
             ,
             
               That
               which
               is
               probable
               to
               be
               ,
               is
               probable
               not
               to
               be
            
             ;
             but
             by
             Probabilities
             are
             only
             meant
             such
             kind
             of
             
               rational
               Evidence
            
             ,
             which
             may
             yield
             a
             sufficient
             foundation
             for
             a
             
               firm
               Assent
            
             ,
             but
             yet
             notwithstanding
             ,
             which
             an
             
               obstinate
               person
            
             may
             
               deny
               Assent
            
             .
             As
             for
             Instance
             ,
             if
             you
             were
             to
             dispute
             with
             an
             Atheist
             concerning
             the
             Existence
             of
             a
             Deity
             ,
             which
             he
             denies
             ,
             and
             should
             proceed
             with
             you
             just
             as
             your
             Heathen
             doth
             with
             the
             Bishop
             .
             Sir
             ,
             All
             that
             Religion
             you
             talk
             of
             ,
             is
             built
             only
             upon
             the
             belief
             of
             a
             God
             ,
             but
             I
             cannot
             be
             
               infallibly
               convinced
               by
               natural
               reason
               ,
               that
               there
               is
               such
               a
               one
               .
            
             You
             presently
             tell
             him
             ,
             that
             there
             is
             so
             much
             evidence
             for
             a
             Deity
             ,
             from
             the
             works
             of
             nature
             ,
             the
             consent
             of
             all
             people
             ,
             &c.
             that
             he
             can
             have
             no
             reason
             to
             question
             it
             .
             But
             still
             he
             replies
             ,
             
               None
               of
               these
               are
               demonstrations
            
             ,
             for
             notwithstanding
             I
             have
             considered
             these
             ,
             I
             believe
             the
             contrary
             ;
             but
             demonstrations
             would
             make
             me
             
               infallibly
               certain
            
             ;
             these
             then
             are
             no
             more
             but
             
               probable
               Arguments
               ,
               and
               therefore
               since
               it
               is
               but
               probably
               true
               ,
               it
               may
               be
               probably
               false
               .
            
             How
             then
             will
             you
             satisfie
             such
             a
             person
             ?
             Can
             you
             do
             it
             any
             otherwise
             ,
             than
             by
             saying
             ,
             that
             we
             have
             as
             great
             Evidence
             as
             the
             nature
             of
             the
             thing
             will
             bear
             ,
             and
             it
             is
             unreasonable
             to
             require
             more
             ?
             Unless
             you
             will
             tell
             him
             ,
             it
             is
             to
             no
             purpose
             to
             believe
             a
             God
             ,
             unless
             he
             
               believe
               it
               infallibly
            
             ;
             and
             there
             being
             no
             
               infallible
               Arguments
            
             in
             nature
             ,
             he
             must
             believe
             it
             on
             the
             
               Infallibility
               of
               your
               Church
            
             .
             And
             do
             you
             not
             think
             ,
             this
             were
             an
             excellent
             way
             to
             confute
             Atheists
             ?
             But
             when
             we
             speak
             of
             
               probable
               Arguments
            
             ,
             we
             mean
             not
             such
             as
             are
             apt
             to
             leave
             the
             mind
             
               in
               suspence
            
             ,
             whether
             the
             thing
             be
             true
             or
             no
             ;
             but
             only
             such
             as
             are
             not
             proper
             and
             
               rigid
               demonstrations
            
             ,
             or
             
               infallible
               Testimony
            
             ,
             but
             the
             
               highest
               Evidence
            
             which
             the
             nature
             of
             the
             thing
             will
             bear
             ,
             and
             therefore
             may
             cause
             an
             
               undoubted
               Certainty
            
             of
             Assent
             .
             As
             it
             is
             in
             all
             
               matters
               of
               fact
            
             ;
             for
             ,
             Will
             you
             say
             ,
             that
             it
             is
             as
             probable
             ,
             that
             there
             is
             not
             such
             a
             place
             as
             Rome
             ,
             as
             that
             there
             is
             ,
             because
             the
             only
             Argument
             you
             have
             to
             be
             convinced
             of
             it
             ,
             is
             but
             in
             it self
             a
             probability
             ,
             which
             is
             the
             fame
             and
             report
             of
             people
             .
             It
             is
             a
             piece
             therefore
             of
             great
             weakness
             of
             judgement
             ,
             to
             say
             ,
             That
             there
             can
             be
             no
             
               certain
               Assent
            
             ,
             where
             there
             
             is
             a
             meer
             possibility
             of
             being
             deceived
             .
             For
             there
             is
             no
             kind
             of
             Assent
             in
             the
             humane
             understanding
             ,
             as
             to
             the
             existence
             of
             any
             thing
             ,
             but
             there
             is
             a
             possibility
             of
             deception
             in
             it
             .
             Will
             you
             say
             ,
             because
             it
             is
             possible
             all
             mens
             senses
             may
             deceive
             them
             ,
             therefore
             there
             can
             be
             no
             certainty
             of
             any
             object
             of
             sense
             ?
             And
             ,
             as
             well
             may
             you
             say
             it
             ,
             as
             destroy
             any
             certainty
             of
             Assent
             in
             Religion
             ,
             where
             you
             suppose
             a
             possibility
             of
             being
             deceived
             .
             But
             ,
             if
             I
             be
             not
             much
             deceived
             (
             though
             I
             suppose
             you
             will
             account
             it
             a
             grand
             Paradox
             )
             an
             Assent
             may
             be
             as
             firm
             and
             certain
             upon
             
               moral
               grounds
            
             ,
             as
             upon
             a
             demonstration
             ,
             that
             is
             ,
             when
             the
             matter
             is
             capable
             of
             no
             more
             than
             
               moral
               grounds
            
             .
             For
             ,
             the
             reason
             why
             we
             
               suspend
               Assent
            
             ,
             is
             the
             unproportionateness
             of
             the
             evidence
             to
             the
             matter
             to
             be
             proved
             :
             So
             ,
             when
             the
             matter
             is
             capable
             of
             more
             evidence
             than
             is
             produced
             ,
             and
             
               I
               know
               it
               to
               be
               so
               ,
            
             my
             understanding
             cannot
             firmly
             assent
             on
             such
             evidence
             ;
             but
             when
             the
             matter
             is
             capable
             of
             no
             more
             than
             
               moral
               evidence
            
             ,
             and
             
               I
               know
               it
            
             ,
             I
             may
             as
             firmly
             assent
             to
             the
             Truth
             of
             such
             a
             thing
             ,
             as
             to
             the
             Truth
             of
             a
             clearer
             thing
             ,
             upon
             clearer
             evidence
             .
             Thus
             I
             may
             as
             firmly
             assent
             ,
             that
             there
             are
             such
             places
             as
             the
             East
             and
             West-Indies
             ,
             upon
             the
             constant
             report
             of
             men
             ,
             as
             that
             the
             
               three
               angles
               of
               a
               triangle
               ,
               are
               equal
               to
               two
               right
               angles
               :
            
             I
             say
             not
             ,
             the
             evidence
             is
             the
             same
             ,
             but
             that
             the
             Assent
             may
             be
             as
             firm
             .
             You
             cannot
             then
             destroy
             the
             
               certainty
               of
               Assent
            
             ,
             which
             is
             required
             to
             
               Christian
               Religion
            
             ,
             by
             telling
             men
             ,
             that
             the
             Arguments
             they
             rely
             on
             ,
             are
             but
             
               moral
               Arguments
            
             :
             And
             by
             this
             ,
             you
             may
             see
             ,
             there
             may
             be
             a
             degree
             far
             beyond
             probability
             in
             the
             Assent
             ,
             where
             the
             Arguments
             in
             themselves
             considered
             ,
             may
             be
             called
             probable
             ;
             or
             rather
             ,
             that
             
               Moral
               certainty
            
             may
             be
             a
             most
             
               firm
               ,
               rational
            
             ,
             and
             
               undoubted
               certainty
            
             .
             Your
             following
             discourse
             
               between
               the
               Bishop
               and
               Heathen
            
             ,
             
             run
             upon
             the
             former
             mistake
             ,
             as
             though
             his
             intention
             were
             to
             prove
             first
             the
             Bible
             to
             be
             
               God's
               Infallible
               Word
            
             ,
             before
             he
             would
             prove
             
               Christian
               Religion
               to
               be
               true
            
             ,
             which
             I
             have
             already
             shewed
             you
             ,
             is
             a
             mistake
             ,
             which
             appears
             sufficiently
             by
             his
             own
             words
             ,
             
               of
               proving
               the
               Christian
               Religion
               to
               stand
               upon
               surer
               grounds
               than
               any
               other
               Religion
            
             ;
             not
             only
             than
             
               that
               one
            
             which
             the
             Heathen
             believed
             ,
             but
             
               any
               other
            
             in
             the
             world
             :
             and
             therefore
             your
             Objection
             is
             answered
             ,
             that
             for
             all
             this
             ,
             
               a
               third
               Religion
               may
               be
               truer
               than
               both
               .
            
             Your
             remaining
             discourse
             proves
             nothing
             at
             all
             ,
             but
             on
             the
             former
             Supposition
             ;
             and
             therefore
             ,
             supposing
             his
             intention
             be
             to
             prove
             Christianity
             to
             be
             True
             and
             Divine
             ,
             his
             Argument
             
               from
               the
               power
               of
               it
               over
               the
               Devil
               ,
            
             follows
             plainly
             enough
             .
             And
             when
             he
             mentions
             the
             
               evidence
               of
               it
               out
               of
               Scripture
               ,
            
             he
             doth
             not
             suppose
             the
             belief
             of
             it
             
               as
               an
               infallible
               Word
               of
               God
               ,
            
             but
             only
             as
             of
             any
             other
             history
             ,
             and
             therefore
             is
             far
             from
             such
             a
             
               petitio
               principii
            
             ,
             as
             you
             imagine
             .
             That
             which
             
               the
               Bishop
               saith
               ,
               may
               reasonably
               be
               supposed
               ,
               as
               a
               Principle
               in
               Divinity
            
             (
             as
             there
             are
             postulata
             in
             other
             Sciences
             )
             is
             not
             the
             
               Infallibility
               of
               the
               Doctrine
               ,
               or
               Revelation
               ,
            
             but
             the
             Credibility
             of
             both
             ,
             in
             order
             to
             further
             Conviction
             concerning
             their
             Infallibility
             ;
             for
             ,
             unless
             the
             Credibility
             of
             it
             be
             first
             assumed
             as
             a
             Principle
             ,
             men
             will
             not
             use
             the
             means
             in
             order
             to
             conviction
             of
             its
             Infallibility
             .
             And
             in
             this
             sense
             he
             doth
             not
             contradict
             himself
             ,
             nor
             unsay
             what
             he
             had
             said
             before
             ;
             and
             that
             this
             was
             his
             sense
             ,
             appears
             by
             the
             last
             words
             of
             that
             discourse
             ,
             
               That
               a
               meer
               natural
               man
               may
               be
               thus
               far
               convinced
               ,
               that
               the
               Text
               of
               God
               is
               a
               very
               credible
               Text.
            
             Thus
             we
             see
             ,
             
             how
             much
             ,
             notwithstanding
             your
             protestation
             to
             the
             contrary
             ,
             
               You
               have
               wronged
               the
               Bishop
               ,
               both
               by
               falsly
               imposing
               on
               him
               ,
               and
               dissembling
               the
               force
               of
               his
               Argument
               :
            
             And
             how
             unjust
             that
             imputation
             is
             ,
             
               That
               if
               his
               Doctrine
               had
               been
               held
               in
               the
               Primitive
               Church
               ,
               it
               would
               have
               laid
               the
               world
               under
               an
               impossibility
               of
               being
               converted
               to
               Christianity
            
             ;
             whereas
             I
             have
             shewed
             how
             
             consonant
             his
             way
             is
             ,
             as
             I
             explained
             it
             ,
             both
             to
             reason
             ,
             and
             the
             proceedings
             of
             the
             Primitive
             Christians
             in
             the
             conversion
             of
             learned
             Heathens
             .
          
           
             
             But
             since
             ,
             you
             will
             needs
             set
             
               the
               Bishop
               to
               convert
               a
               learned
               Heathen
               ,
            
             I
             will
             see
             what
             an
             excellent
             faculty
             you
             have
             according
             to
             your
             Principles
             of
             satisfying
             an
             Atheist
             ,
             or
             a
             
               Sceptick
               in
               Religion
            
             ,
             whom
             ,
             for
             your
             sake
             ,
             I
             will
             suppose
             more
             desirous
             of
             satisfaction
             ,
             than
             commonly
             such
             persons
             are
             .
             Let
             us
             see
             then
             how
             he
             accosts
             you
             .
          
           
             Scept
             .
             Sir
             ,
             I
             understand
             by
             a
             
               great
               Book
               of
               yours
            
             ,
             that
             you
             have
             only
             taken
             the
             right
             course
             to
             convince
             such
             persons
             as
             my self
             ,
             who
             are
             a
             little
             doubtful
             concerning
             the
             received
             Principles
             of
             Religion
             in
             the
             world
             ;
             for
             the
             wisest
             I
             have
             conversed
             with
             ,
             of
             those
             who
             own
             those
             things
             ,
             do
             offer
             only
             to
             prove
             them
             by
             Reason
             and
             Arguments
             ,
             which
             ,
             I
             understand
             ,
             you
             decry
             ,
             
               as
               a
               way
               to
               make
               all
               men
               such
               as
               I
               am
               :
            
             but
             that
             you
             have
             an
             excellent
             recipe
             for
             men
             under
             my
             distemper
             ;
             for
             you
             promise
             them
             
               no
               less
               then
               Infallible
               certainty
            
             in
             all
             things
             you
             require
             them
             to
             believe
             ,
             which
             is
             a
             thing
             I
             have
             been
             so
             long
             seeking
             for
             ,
             and
             have
             yet
             so
             unhappily
             mist
             of
             ,
             that
             I
             cannot
             but
             rejoyce
             in
             meeting
             with
             such
             
               a
               healing
               Priest
            
             ,
             who
             offers
             nothing
             short
             of
             Infallibility
             in
             all
             matters
             of
             Religion
             .
          
           
             
               T.
               C.
            
             Sir
             ,
             I
             question
             not
             ,
             but
             before
             you
             and
             I
             part
             ,
             I
             shall
             cure
             those
             
               distorted
               joynts
            
             of
             your
             mind
             ,
             and
             instead
             of
             being
             a
             Sceptick
             ,
             make
             you
             a
             sound
             Catholick
             .
             For
             indeed
             it
             is
             true
             ,
             what
             you
             say
             ,
             That
             those
             who
             would
             convince
             you
             by
             reason
             ,
             do
             but
             offer
             to
             make
             you
             more
             a
             Sceptick
             than
             you
             are
             ,
             at
             least
             ,
             
               you
               can
               have
               no
               Divine
               Faith
               at
               all
               upon
               such
               principles
            
             ;
             but
             if
             you
             will
             follow
             my
             counsel
             ,
             I
             doubt
             not
             but
             to
             make
             
               you
               Infallibly
               certain
            
             in
             the
             things
             we
             require
             you
             to
             believe
             .
          
           
             Scept
             .
             I
             see
             then
             there
             is
             hope
             of
             a
             cure
             for
             me
             ;
             but
             I
             pray
             tell
             me
             what
             that
             is
             I
             must
             be
             
               Infallibly
               certain
            
             of
             ,
             and
             by
             what
             means
             I
             shall
             attain
             it
             .
             I
             would
             therefore
             in
             the
             
               first
               place
            
             be
             
               Infallibly
               certain
            
             of
             the
             being
             of
             God
             ,
             and
             the
             
               immortality
               of
               souls
            
             ,
             for
             these
             I
             take
             to
             be
             the
             principles
             of
             all
             Religion
             .
          
           
             
               T.
               C.
            
             You
             take
             a
             wrong
             method
             ,
             you
             should
             first
             enquire
             after
             the
             means
             of
             this
             
               Infallible
               certainty
            
             ,
             for
             when
             once
             you
             have
             got
             that
             ,
             it
             will
             make
             you
             
               Infallibly
               certain
            
             of
             what
             ever
             you
             desire
             ;
             but
             as
             long
             as
             you
             use
             still
             so
             much
             reason
             ,
             as
             to
             demand
             
               Infallible
               certainty
            
             in
             principles
             before
             conclusions
             ,
             there
             is
             little
             hopes
             of
             your
             being
             a
             true
             
               Roman
               Catholick
            
             .
             But
             I
             must
             tell
             you
             ,
             this
             is
             not
             the
             way
             :
             You
             must
             
               first
               believe
               the
               Church
            
             ,
             and
             then
             you
             
               may
               believe
               any
               thing
            
             .
          
           
             Scept
             .
             But
             would
             you
             have
             me
             attain
             
               Infallible
               certainty
            
             ,
             without
             any
             reason
             that
             is
             Infallible
             ?
             But
             because
             you
             quarrel
             with
             my
             method
             ,
             I
             will
             yield
             to
             yours
             ,
             but
             let
             me
             desire
             to
             know
             first
             ,
             
               What
               those
               things
               are
               which
               I
               must
               believe
               upon
               this
               Infallibility
               ?
            
             and
             then
             ,
             
               Whether
               nothing
               short
               of
               this
               Infallible
               certainty
               will
               serve
               in
               order
               to
               Faith
               ?
            
             for
             if
             so
             ,
             I
             must
             confess
             my self
             not
             only
             a
             Sceptick
             but
             an
             Infidel
             .
          
           
             T.
             C.
             
               All
               objects
               of
               Faith
               must
               be
               believed
               with
               Infallible
               certainty
               ,
            
             and
             nothing
             short
             of
             that
             can
             be
             
               true
               Faith
            
             ,
             for
             
               true
               Divine
               Faith
               must
               rely
               on
               Divine
               Authority
               ,
            
             or
             some
             
               Word
               of
               God
            
             :
             now
             because
             you
             cannot
             rely
             
               on
               Gods
               written
               Word
            
             for
             the
             
               Divine
               Authority
               of
               it self
            
             ,
             you
             must
             rely
             on
             some
             
               Divine
               unwritten
               Word
            
             ;
             which
             can
             be
             no
             other
             but
             what
             is
             delivered
             by
             the
             
               Infallible
               Testimony
            
             of
             the
             
               present
               Roman
               Church
            
             .
          
           
             Scept
             .
             I
             was
             in
             hopes
             ,
             you
             intended
             my
             cure
             ,
             but
             now
             I
             perceive
             you
             aim
             at
             making
             me
             worse
             ;
             for
             I
             never
             heard
             so
             many
             things
             uttered
             in
             a
             breath
             with
             so
             great
             confidence
             ,
             and
             so
             little
             shew
             of
             reason
             ;
             that
             if
             I
             were
             not
             a
             Sceptick
             already
             ,
             I
             should
             commence
             one
             now
             .
             You
             tell
             me
             
             indeed
             very
             magisterially
             ,
             that
             I
             cannot
             believe
             without
             Infallibility
             ,
             because
             Faith
             must
             rely
             on
             a
             
               Divine
               Testimony
            
             ;
             this
             
               Divine
               Testimony
            
             is
             not
             in
             Scripture
             (
             as
             you
             call
             it
             )
             but
             in
             the
             Infallibility
             of
             your
             
               present
               Roman
               Church
            
             ;
             I
             find
             my
             doubts
             so
             increase
             by
             this
             discourse
             of
             yours
             ,
             that
             they
             all
             croud
             so
             to
             get
             out
             ,
             I
             know
             not
             how
             to
             propose
             them
             in
             order
             ,
             but
             as
             well
             as
             I
             can
             .
             You
             tell
             me
             the
             ground
             why
             you
             require
             
               Infallible
               certainty
            
             ,
             is
             ,
             because
             Faith
             must
             rest
             on
             
               Divine
               Authority
            
             ,
             and
             that
             this
             Authority
             must
             be
             that
             of
             
               your
               Church
            
             ,
             which
             you
             say
             is
             Infallible
             :
             these
             things
             therefore
             I
             desire
             of
             you
             ,
             first
             ,
             to
             shew
             
               how
               your
               Churches
               Authority
               comes
               to
               be
               Divine
               .
            
             2.
             
             How
             
               her
               Testimony
               comes
               to
               be
               Infallible
               .
            
             3.
             
             
               How
               I
               may
               be
               Infallibly
               certain
               of
               this
               Infallibility
               .
            
             4.
             
             Supposing
             the
             
               Catholick
               Churches
               Testimony
            
             to
             be
             so
             ,
             how
             such
             a
             Sceptick
             as
             I
             am
             ,
             should
             know
             your
             
               Roman
               Church
            
             to
             be
             that
             
               Catholick
               Church
            
             .
          
           
             
               T.
               C.
            
             Your
             first
             question
             is
             ,
             
               How
               our
               Churches
               Authority
               comes
               to
               be
               Divine
               ?
            
             I
             see
             there
             is
             little
             hopes
             of
             doing
             good
             on
             you
             ,
             that
             ask
             
               such
               questions
            
             as
             these
             are
             ;
             you
             ought
             quietly
             
               to
               submit
               your
               Faith
               to
               the
               Church
               ,
            
             and
             heartily
             believe
             all
             these
             things
             without
             questioning
             them
             ;
             for
             I
             must
             tell
             you
             ,
             such
             kind
             of
             questions
             have
             almost
             ruined
             us
             ,
             and
             hath
             made
             scrupulous
             men
             turn
             Hereticks
             ,
             and
             others
             Atheists
             :
             but
             since
             I
             hope
             your
             questions
             may
             go
             no
             further
             then
             my
             answers
             ,
             nor
             be
             any
             better
             understood
             ,
             I
             must
             tell
             you
             ;
             That
             though
             we
             say
             ,
             that
             it
             is
             necessary
             that
             
               Divine
               Faith
            
             must
             rely
             on
             
               Divine
               Authority
            
             because
             that
             seems
             to
             promise
             Infallibility
             ;
             yet
             when
             we
             come
             to
             our
             
               Churches
               Testimony
            
             ,
             we
             dare
             not
             for
             fear
             of
             the
             Hereticks
             call
             it
             Divine
             ,
             but
             Infallible
             and
             
               in
               a
               manner
            
             ,
             and
             
               after
               a
               sort
               Divine
            
             ,
             hoping
             they
             would
             never
             take
             notice
             of
             any
             Contradiction
             in
             it
             ,
             but
             still
             we
             say
             ,
             
               As
               far
               as
               concerns
               precise
               Infallibility
               ,
               it
               is
               so
               truly
               supernatural
               and
               certain
               ,
               that
               it
               comes
               nothing
               short
               of
               the
               Divinest
               Testimony
               ;
               but
               yet
               this
               is
               not
               Divine
               ,
               though
               it
               be
               by
               the
               Testimony
               of
               the
               Holy
               Ghost
               ,
               and
               yet
               is
               no
               immediate
               revelation
               ;
               but
               still
               it
               is
               so
               much
               ,
               as
               if
               the
               Church
               should
               erre
               ,
               Gods
               veracity
               may
               be
               called
               in
               question
               assoon
               as
               the
               Churches
               .
            
          
           
             Scept
             .
             I
             took
             you
             for
             a
             Priest
             before
             ,
             but
             now
             I
             take
             you
             for
             an
             absolute
             conjurer
             :
             but
             I
             confess
             ,
             I
             like
             this
             discourse
             well
             ,
             for
             I
             perceive
             your
             Religion
             is
             built
             on
             such
             grounds
             ,
             as
             you
             never
             intend
             should
             be
             understood
             ,
             wherein
             I
             commend
             your
             discretion
             ;
             for
             these
             distinctions
             will
             doubtless
             do
             your
             work
             among
             silly
             and
             ignorant
             people
             ,
             which
             are
             a
             great
             part
             of
             mankind
             and
             much
             the
             greatest
             of
             your
             Church
             .
             I
             am
             therefore
             infinitely
             satisfied
             with
             this
             answer
             to
             my
             
               first
               question
            
             ;
             answer
             but
             the
             rest
             so
             ,
             and
             I
             promise
             you
             to
             be
             less
             a
             Sceptick
             then
             ever
             I
             was
             .
          
           
             
               T.
               C.
            
             to
             your
             second
             ,
             
               How
               her
               Testimony
               comes
               to
               be
               Infallible
            
             ;
             because
             I
             perceive
             you
             are
             
               an
               understanding
               person
            
             ,
             I
             will
             acquaint
             you
             with
             our
             way
             .
             The
             Hereticks
             trouble
             us
             with
             this
             question
             above
             all
             others
             :
             for
             they
             presently
             cry
             out
             ,
             If
             you
             know
             the
             Scripture
             to
             be
             Infallible
             by
             the
             Church
             ,
             and
             the
             
               Church
               Infallible
            
             by
             Scripture
             ,
             we
             run
             into
             a
             Circle
             ;
             and
             this
             we
             know
             as
             well
             as
             they
             ,
             but
             do
             not
             think
             fit
             to
             let
             the
             people
             know
             it
             ,
             and
             therefore
             we
             tell
             them
             of
             
               things
               being
               known
               in
               themselves
               and
               to
               us
               ,
            
             between
             
               the
               formal
               object
               and
               the
               Infallible
               witness
               ,
            
             between
             
               the
               principal
               cause
               and
               a
               condition
               prerequisite
               ,
            
             between
             
               proving
               of
               it
               to
               Hereticks
               and
               to
               our selves
            
             ;
             but
             I
             see
             some
             of
             my
             brethren
             of
             late
             have
             been
             much
             beholding
             to
             some
             things
             with
             vizards
             upon
             them
             called
             
               Motives
               of
               credibility
            
             ,
             and
             the
             generality
             are
             so
             frighted
             with
             them
             ,
             that
             they
             will
             rather
             say
             they
             are
             satisfied
             then
             ask
             any
             more
             questions
             ;
             but
             if
             they
             do
             ,
             these
             do
             so
             little
             in
             truth
             belong
             to
             our
             Church
             ,
             that
             then
             we
             storm
             ,
             and
             sweat
             ,
             and
             
             cry
             out
             upon
             them
             as
             Atheists
             ,
             and
             that
             it
             is
             impossible
             they
             should
             believe
             any
             Religion
             who
             question
             them
             ;
             and
             if
             that
             doth
             it
             not
             ,
             then
             we
             patter
             over
             the
             former
             distinctions
             as
             we
             do
             our
             prayers
             ,
             and
             hope
             they
             are
             both
             in
             an
             
               unknown
               tongue
            
             .
          
           
             Scept
             .
             Well
             ,
             I
             see
             you
             are
             the
             man
             like
             to
             give
             me
             satisfaction
             ;
             I
             pray
             to
             your
             third
             question
             ,
             
               How
               I
               may
               be
               Infallibly
               certain
               of
               this
               Infallibility
               ?
            
          
           
             T.C.
             that
             is
             a
             question
             never
             asked
             by
             Catholicks
             ,
             and
             if
             we
             find
             any
             propounding
             it
             whom
             we
             hoped
             to
             proselyte
             ,
             we
             give
             them
             
               hard
               words
            
             and
             leave
             them
             ;
             for
             because
             we
             offer
             to
             prove
             our
             Infallibility
             by
             only
             
               motives
               of
               credibility
            
             ,
             they
             presently
             ask
             us
             ,
             Whether
             our
             Infallibility
             be
             
               an
               Article
               of
               Faith
            
             ?
             if
             it
             be
             ,
             then
             they
             may
             believe
             an
             
               Article
               of
               Faith
               without
               Infallible
               certainty
               ,
            
             and
             then
             what
             need
             our
             
               Churches
               Infallibility
            
             ?
             and
             then
             to
             what
             end
             do
             we
             quarrel
             with
             their
             Faith
             for
             being
             built
             on
             greater
             
               motives
               of
               credibility
            
             ?
             which
             being
             such
             untoward
             questions
             we
             see
             there
             is
             no
             good
             to
             be
             done
             on
             them
             and
             so
             leave
             them
             :
             but
             in
             our
             Books
             we
             are
             sure
             to
             cry
             out
             of
             the
             fallibility
             and
             uncertainty
             of
             the
             
               Faith
               of
               Protestants
            
             ,
             because
             they
             acknowledge
             their
             
               Churches
               not
               Infallible
            
             ,
             and
             cry
             up
             our
             Church
             because
             she
             pretends
             to
             it
             ;
             if
             they
             ask
             ,
             How
             we
             prove
             it
             ,
             we
             seek
             to
             confound
             the
             state
             of
             the
             question
             ,
             and
             run
             out
             into
             the
             
               necessity
               of
               an
               unwritten
               Word
            
             ,
             or
             bring
             such
             motives
             as
             hold
             only
             for
             the
             Primitive
             and
             
               Apostolical
               Church
            
             ,
             and
             make
             them
             serve
             ours
             too
             .
             If
             all
             this
             will
             not
             do
             ,
             we
             have
             other
             shifts
             still
             ,
             but
             it
             is
             not
             yet
             fit
             to
             discover
             them
             .
          
           
             Scept
             .
             To
             your
             fourth
             Question
             (
             and
             then
             I
             will
             tell
             you
             my
             judgement
             )
             
               How
               your
               Church
               comes
               to
               be
               called
               or
               accounted
               the
               Catholick
               Church
               ?
            
          
           
             
               T.
               C.
            
             For
             this
             ,
             though
             it
             seems
             strange
             to
             the
             Hereticks
             ,
             how
             a
             part
             should
             be
             called
             or
             accountd
             the
             whole
             ,
             yet
             to
             all
             true
             
               Catholicks
               ,
               who
               must
               wink
               hard
               that
               they
               may
               see
               the
               better
               ,
            
             we
             make
             no
             great
             difficulty
             of
             it
             :
             for
             we
             tell
             them
             the
             Pope
             is
             
               Christs
               Vicar
            
             ,
             and
             it
             is
             the
             head
             which
             gives
             the
             denomination
             ,
             and
             so
             Catholick
             is
             nothing
             else
             but
             a
             name
             to
             denote
             persons
             who
             are
             in
             our
             Church
             ;
             and
             if
             they
             question
             this
             ,
             they
             thereby
             are
             out
             of
             the
             Church
             ,
             and
             so
             
               under
               damnation
            
             ;
             But
             for
             the
             sturdy
             Hereticks
             who
             deride
             our
             thunderbolts
             ,
             we
             are
             put
             to
             a
             greater
             trouble
             ,
             and
             are
             fain
             to
             gather
             all
             the
             citations
             of
             the
             Fathers
             against
             the
             poor
             Donatists
             and
             apply
             them
             to
             the
             Hereticks
             ,
             and
             what
             ever
             they
             say
             belongs
             to
             the
             
               Catholick
               Church
            
             we
             confidently
             arrogate
             it
             to
             our selves
             ,
             as
             though
             our
             Church
             now
             were
             the
             same
             with
             the
             
               Catholick
               Church
            
             then
             :
             and
             chiefly
             we
             have
             the
             advantage
             of
             the
             Protestants
             by
             this
             ,
             that
             whatever
             corruptions
             they
             charge
             us
             with
             ,
             they
             had
             the
             good
             hap
             to
             be
             almost
             generally
             received
             at
             the
             time
             Luther
             appeared
             ,
             and
             upon
             this
             we
             thunder
             them
             with
             the
             succession
             and
             
               visibility
               of
               our
               Church
            
             ;
             as
             the
             Samaritans
             were
             much
             to
             blame
             they
             did
             not
             serve
             the
             Israelites
             so
             ,
             after
             their
             return
             from
             captivity
             ;
             for
             they
             had
             a
             
               continual
               succession
            
             in
             the
             same
             place
             ,
             and
             a
             greater
             visibility
             than
             the
             Israelites
             under
             their
             bondage
             ;
             but
             yet
             we
             had
             the
             advantage
             of
             them
             by
             a
             larger
             spread
             ,
             a
             longer
             prescription
             ,
             and
             a
             fairer
             shew
             .
          
           
             Scept
             .
             Sir
             ,
             I
             am
             hugely
             taken
             with
             these
             discourses
             of
             yours
             ,
             and
             easily
             perceive
             (
             whatever
             they
             that
             believe
             
               Christian
               Religion
            
             to
             be
             true
             think
             )
             that
             you
             are
             men
             of
             
               wit
               and
               parts
            
             ;
             and
             understand
             your
             Interest
             ,
             I
             mean
             
               your
               Religion
            
             .
             I
             understand
             now
             throughly
             ,
             to
             what
             intent
             it
             is
             you
             say
             ,
             that
             
               Those
               who
               build
               their
               Faith
               on
               rational
               grounds
               ,
               go
               about
               to
               destroy
               Religion
               .
            
             I
             confess
             ,
             you
             have
             taken
             the
             only
             way
             to
             reclaim
             me
             from
             any
             thing
             of
             Scepticism
             .
             I
             suppose
             you
             understand
             
               my
               meaning
            
             ,
             as
             I
             do
             yours
             .
          
           
           
             In
             this
             discourse
             I
             pretend
             not
             ,
             as
             you
             did
             ,
             to
             deliver
             his
             
               Lordships
               words
            
             ,
             and
             so
             wrong
             him
             by
             falsly
             imposing
             them
             on
             him
             in
             another
             sense
             then
             he
             intended
             them
             ,
             but
             collect
             from
             your
             former
             managery
             of
             this
             Controversie
             ,
             what
             your
             real
             sense
             and
             meaning
             is
             ,
             and
             how
             excellent
             a
             way
             this
             is
             ,
             instead
             of
             reclaiming
             Atheists
             to
             make
             them
             so
             .
             If
             I
             have
             mistaken
             your
             meaning
             ,
             I
             pray
             speak
             more
             clearly
             ,
             and
             then
             we
             shall
             think
             you
             mean
             honestly
             ;
             but
             as
             long
             as
             you
             walk
             so
             much
             in
             the
             dark
             ,
             you
             will
             give
             us
             leave
             to
             suspect
             your
             design
             is
             either
             upon
             our
             purses
             or
             our
             Religion
             .
             I
             now
             return
             to
             your
             Church-tradition
             .
          
           
             You
             begin
             your
             sixth
             Section
             with
             a
             fair
             Supposition
             and
             carry
             it
             on
             accordingly
             ,
             
               which
               is
               of
               a
               Child
               brought
               up
               in
               your
               Church
               ,
            
             
             
               who
               is
               commanded
               to
               believe
               the
               Scriptures
               ,
            
             
             
               and
               all
               other
               Articles
               of
               Faith
               on
               the
               Authority
               of
               your
               Church
               ,
               whom
               you
               suppose
               to
               dye
               without
               once
               looking
               into
               the
               Scriptures
               :
            
             Your
             question
             is
             ,
             
               Whether
               he
               had
               saving
               Faith
               or
               no
               ;
               if
               so
               ,
               then
               the
               Churches
               Authority
               is
               a
               sufficient
               ground
               for
               Infallible
               Faith
               ;
               if
               not
               ,
               then
               he
               had
               none
               at
               all
               ,
               and
               consequently
               could
               not
               be
               saved
               .
            
             I
             answer
             ,
             We
             pry
             not
             into
             
               Divine
               secrets
            
             ,
             on
             which
             account
             we
             dare
             not
             pronounce
             of
             the
             final
             condition
             of
             such
             who
             through
             ignorance
             cannot
             be
             acquainted
             with
             
               Gods
               written
               Word
            
             ;
             we
             therefore
             say
             ,
             that
             an
             
               hearty
               assent
               to
               the
               Doctrine
               of
               the
               Gospel
            
             is
             the
             Faith
             which
             God
             requires
             ,
             and
             if
             this
             Faith
             lead
             men
             to
             obedience
             to
             
               Gods
               will
            
             ,
             we
             assert
             the
             sufficiency
             of
             it
             for
             salvation
             ,
             and
             not
             otherwise
             ;
             for
             Faith
             is
             not
             therefore
             saving
             ,
             because
             built
             on
             an
             
               Infallible
               ground
            
             ,
             as
             you
             fondly
             seem
             to
             imagine
             ;
             but
             when
             it
             
               attains
               its
               end
            
             ,
             when
             it
             brings
             men
             to
             a
             hearty
             obedience
             to
             the
             precepts
             of
             the
             Gospel
             .
             And
             if
             some
             among
             you
             ,
             may
             believe
             that
             which
             is
             in
             it self
             true
             ,
             but
             upon
             weak
             and
             insufficient
             grounds
             ,
             as
             the
             advantages
             of
             education
             (
             which
             are
             much
             rather
             the
             foundation
             of
             the
             Faith
             of
             such
             a
             one
             as
             you
             speak
             of
             ,
             then
             any
             Infallibility
             supposed
             by
             him
             in
             the
             Church
             )
             yet
             such
             and
             so
             great
             is
             the
             goodness
             of
             God
             ,
             that
             if
             a
             Faith
             standing
             on
             such
             grounds
             do
             attain
             its
             end
             ,
             that
             is
             ,
             make
             such
             a
             one
             Universally
             holy
             ,
             we
             deny
             not
             ,
             but
             God
             may
             accept
             of
             it
             for
             Salvation
             .
             But
             still
             we
             say
             ,
             such
             a
             Faith
             is
             so
             far
             from
             being
             Infallible
             ,
             that
             it
             is
             not
             built
             on
             any
             sufficient
             or
             satisfactory
             ground
             ,
             for
             the
             motive
             of
             it
             is
             that
             ,
             which
             may
             be
             false
             as
             well
             as
             true
             ;
             for
             he
             that
             assents
             to
             any
             thing
             on
             the
             Authority
             of
             any
             Church
             ,
             before
             he
             doth
             judge
             whether
             her
             Authority
             be
             to
             be
             relyed
             on
             absolutely
             or
             no
             ,
             may
             believe
             a
             falshood
             assoon
             as
             truth
             upon
             that
             Authority
             ;
             and
             the
             more
             he
             makes
             this
             his
             foundation
             ,
             the
             more
             he
             is
             in
             danger
             of
             being
             deceived
             .
             As
             suppose
             a
             Child
             brought
             up
             in
             Turky
             and
             instructed
             in
             that
             Religion
             ;
             he
             is
             told
             that
             he
             must
             without
             examination
             believe
             
               Mahomets
               Alcoran
            
             to
             be
             
               Divine
               ;
               and
               he
               must
               neither
               doubt
               of
               this
               ,
               nor
               of
               any
               other
               Article
               of
               Faith
               ,
               universally
               received
               among
               Mahumetans
               :
            
             may
             not
             such
             a
             one
             as
             invincibly
             believe
             the
             Authority
             of
             the
             
               Turkish
               Church
            
             (
             if
             we
             may
             call
             it
             so
             )
             as
             your
             Child
             doth
             the
             Authority
             of
             your
             Church
             ?
             Where
             then
             lies
             the
             difference
             ?
             you
             see
             plainly
             ,
             it
             cannot
             be
             in
             the
             Motive
             to
             Faith
             ,
             for
             the
             Authority
             is
             supposed
             equally
             Infallible
             in
             both
             ;
             but
             it
             lies
             in
             the
             evidence
             of
             truth
             in
             one
             Religion
             above
             the
             other
             ,
             and
             this
             requires
             something
             more
             then
             the
             Authority
             of
             the
             
               Church
               ,
               viz.
            
             judgement
             and
             diligent
             examination
             .
             And
             then
             Faith
             is
             built
             on
             a
             sure
             ground
             .
             Remember
             then
             ,
             that
             we
             enquire
             not
             what
             abatements
             God
             makes
             for
             the
             prejudices
             of
             education
             in
             believing
             or
             not
             believing
             any
             Religion
             ;
             nor
             how
             God
             intends
             to
             deal
             with
             them
             ,
             who
             through
             age
             or
             other
             invincible
             prejudices
             are
             uncapable
             of
             judging
             the
             evidence
             of
             truth
             in
             any
             Religion
             ;
             but
             what
             are
             the
             certain
             
             grounds
             of
             Faith
             ,
             which
             sober
             and
             understanding
             men
             may
             and
             ought
             to
             build
             their
             belief
             of
             true
             Religion
             upon
             .
             But
             you
             proceed
             ,
             and
             
               suppose
               your
               young
               Christian
               to
               live
               ,
               and
               apply
               himself
               to
               study
               ,
               and
               becomes
               a
               learned
               man
               ,
               and
               then
               upon
               the
               Churches
               recommendation
               betakes
               himself
               to
               the
               reading
               the
               Scriptures
               ,
               upon
               which
               by
               the
               light
               he
               discovers
               in
               it
               he
               finds
               the
               Faith
               he
               had
               before
               ,
               was
               but
               a
               humane
               perswasion
               and
               not
               a
               Divine
               Faith
               ,
               and
               consequently
               that
               he
               had
               no
               saving
               Faith
               of
               any
               Article
               of
               Christian
               belief
               ,
               and
               so
               was
               out
               of
               the
               state
               of
               Salvation
               ;
               from
               whence
            
             (
             you
             say
             )
             
               will
               spring
               gripes
               and
               torture
               of
               spirit
               among
               Christians
               .
            
             And
             why
             so
             ?
             What
             ,
             because
             they
             discern
             greater
             reason
             to
             believe
             then
             ever
             they
             did
             ,
             
               must
               they
               find
               gripes
               and
               torture
               of
               spirit
               ?
            
             I
             had
             thought
             ,
             the
             more
             light
             men
             had
             found
             ,
             
               i.
               e.
            
             the
             more
             reason
             for
             believing
             ,
             the
             more
             peace
             and
             contentment
             they
             had
             in
             their
             minds
             .
             And
             so
             I
             verily
             believe
             it
             is
             :
             but
             probably
             your
             meaning
             is
             ,
             
               This
               Doctrine
               will
               cause
               gripes
               and
               torture
               of
               spirit
               in
               those
               who
               have
               no
               other
               foundation
               of
               Faith
               ,
               but
               your
               Churches
               authority
               ,
               and
               never
               enquire
               after
               more
               :
            
             If
             it
             does
             so
             ,
             much
             good
             may
             they
             do
             them
             ;
             and
             I
             verily
             believe
             ,
             Such
             doubts
             may
             tend
             more
             to
             their
             satisfaction
             at
             last
             ,
             than
             their
             present
             security
             ;
             and
             a
             Doctrine
             which
             tends
             to
             convince
             the
             world
             of
             the
             folly
             and
             unreasonableness
             of
             such
             a
             kind
             of
             
               implicite
               Faith
            
             ,
             the
             unsuitableness
             of
             it
             to
             the
             nature
             of
             Religion
             in
             general
             ,
             but
             more
             especially
             the
             Christian
             (
             whose
             great
             commendation
             is
             ,
             that
             it
             puts
             men
             upon
             so
             much
             searching
             and
             enquiry
             into
             the
             truth
             of
             it
             )
             would
             tend
             more
             to
             the
             good
             of
             the
             
               Christian
               world
            
             ,
             than
             any
             of
             those
             soft
             and
             
               easie
               principles
            
             which
             you
             seek
             to
             keep
             men
             in
             obedience
             by
             ,
             and
             that
             I
             am
             afraid
             more
             to
             your
             Church
             than
             to
             Christ.
             Why
             then
             such
             a
             Doctrine
             should
             cause
             
               needless
               gripes
               and
               tortures
               of
               spirit
               ,
            
             I
             cannot
             imagine
             :
             it
             must
             certainly
             be
             a
             great
             confirmation
             to
             the
             mind
             of
             any
             good
             man
             to
             see
             still
             further
             reason
             for
             his
             Faith
             ,
             by
             which
             it
             grows
             more
             radicated
             and
             confirmed
             .
             Or
             would
             you
             have
             a
             man
             disquiet
             himself
             ,
             because
             he
             is
             not
             still
             a
             Child
             ?
             much
             such
             a
             kind
             of
             thing
             this
             is
             ,
             that
             a
             mans
             mind
             must
             be
             tortured
             ,
             because
             his
             Faith
             grows
             stronger
             ;
             for
             we
             assert
             that
             there
             are
             degrees
             in
             Faith
             ;
             which
             you
             who
             make
             all
             Faith
             Infallible
             cannot
             do
             ,
             unless
             you
             suppose
             an
             
               Infallible
               thing
            
             may
             grow
             more
             Infallible
             .
             And
             if
             all
             true
             Faith
             be
             Infallible
             ,
             how
             can
             men
             pray
             for
             the
             
               increase
               of
               Faith
            
             ,
             unless
             they
             pray
             for
             the
             increase
             of
             their
             Infallibility
             ;
             which
             is
             a
             prayer
             ,
             I
             suppose
             ,
             not
             many
             in
             your
             Church
             are
             allowed
             to
             make
             ,
             for
             then
             what
             becomes
             of
             your
             
               Popes
               prerogative
            
             ,
             when
             not
             only
             every
             one
             among
             you
             is
             supposed
             to
             be
             Infallible
             ,
             but
             hopes
             as
             well
             as
             prayes
             to
             be
             more
             Infallible
             ,
             which
             is
             more
             then
             your
             Pope
             or
             your
             Church
             dares
             pretend
             to
             .
          
           
             But
             whether
             Doctrine
             tends
             more
             to
             
               inward
               gripes
            
             and
             
               tortures
               of
               spirit
            
             ,
             yours
             or
             ours
             ,
             let
             any
             reasonable
             man
             judge
             ;
             for
             we
             assert
             that
             
               true
               Faith
            
             is
             capable
             of
             degrees
             of
             augmentation
             ,
             but
             you
             assert
             that
             there
             is
             no
             
               Divine
               Faith
            
             but
             what
             is
             Infallible
             ;
             when
             therefore
             men
             by
             reflection
             upon
             themselves
             are
             so
             far
             from
             finding
             such
             an
             Infallibility
             in
             their
             assent
             ,
             that
             they
             combat
             with
             many
             doubts
             and
             fears
             ,
             as
             we
             see
             the
             Apostles
             did
             even
             after
             the
             
               resurrection
               of
               Christ
            
             ;
             you
             must
             pronounce
             that
             the
             Apostles
             when
             they
             questioned
             
               Christs
               resurrection
            
             from
             the
             dead
             had
             no
             
               Divine
               Faith
            
             at
             all
             :
             for
             it
             is
             plain
             they
             were
             far
             from
             an
             
               Infallible
               assent
            
             to
             it
             ,
             
               when
               Christ
               upbraided
               them
               with
               their
               unbelief
               and
               hardness
               of
               heart
               ,
            
             
             
               because
               they
               believed
               not
               them
               which
               had
               seen
               him
               after
               he
               was
               risen
               .
            
             Were
             they
             Infallible
             in
             their
             assent
             then
             or
             no
             ?
             I
             hope
             you
             will
             not
             contradict
             it
             so
             much
             as
             to
             say
             so
             ;
             or
             had
             they
             no
             
               Divine
               Faith
            
             then
             at
             all
             ?
             what
             not
             
             S.
             Peter
             ,
             for
             whom
             Christ
             prayed
             that
             his
             
               Faith
               should
               not
               fail
            
             ,
             and
             from
             the
             indesectibility
             of
             whose
             Faith
             you
             derive
             that
             of
             the
             Pope
             (
             but
             here
             you
             may
             see
             what
             a
             certain
             Foundation
             you
             have
             for
             it
             ,
             when
             it
             is
             so
             apparent
             here
             ,
             that
             S.
             
               Peter's
               Faith
            
             did
             fail
             ,
             and
             that
             as
             to
             so
             important
             
               an
               Article
               of
               Faith
            
             ,
             as
             
               Christ's
               own
               Resurrection
            
             ;
             for
             certainly
             ,
             S.
             Peter
             was
             one
             of
             the
             eleven
             .
             )
             Nay
             ,
             Doth
             not
             
               Christ
               upbraid
            
             them
             for
             their
             
               unbelief
               ,
               in
               not
               believing
               them
               that
               had
               seen
               him
               after
               he
               was
               risen
               ?
            
             We
             see
             then
             ,
             Christ
             chides
             them
             for
             not
             resolving
             their
             Faith
             into
             a
             humane
             and
             moral
             Testimony
             :
             If
             you
             had
             been
             there
             ,
             no
             doubt
             you
             must
             have
             told
             him
             ,
             
               He
               was
               mistaken
               in
               the
               nature
               of
               Faith
               ,
               which
               could
               rest
               on
               nothing
               but
               an
               infallible
               Testimony
               ;
               and
               unless
               he
               shewed
               you
               by
               sufficient
               Motives
               ,
               that
               those
               persons
               who
               saw
               him
               risen
               ,
               were
               infallible
               ,
               for
               all
               his
               haste
               you
               were
               not
               bound
               to
               believe
               him
               .
            
             But
             ,
             whether
             Christ
             or
             you
             be
             the
             more
             infallible
             ,
             judge
             you
             .
             We
             see
             our
             
               Blessed
               Saviour
            
             requires
             no
             more
             Assent
             ,
             than
             the
             nature
             of
             the
             thing
             will
             bear
             ;
             nay
             ,
             he
             upbraids
             those
             who
             will
             not
             believe
             upon
             
               Moral
               and
               Humane
               Testimony
            
             ;
             but
             you
             say
             just
             the
             contrary
             ,
             as
             though
             you
             were
             resolved
             to
             contradict
             him
             :
             But
             that
             is
             sufficient
             Argument
             to
             all
             Christians
             ,
             of
             the
             falsity
             and
             folly
             of
             your
             Doctrine
             ,
             which
             tends
             to
             no
             other
             end
             ,
             but
             to
             make
             all
             considering
             men
             Scepticks
             ,
             or
             Atheists
             .
             For
             ,
             when
             you
             lay
             it
             down
             as
             a
             certain
             Maxim
             ,
             that
             no
             Faith
             can
             be
             Divine
             ,
             but
             what
             is
             infallible
             ;
             and
             they
             find
             no
             such
             Infallibility
             in
             the
             grounds
             or
             the
             nature
             of
             mens
             Assent
             ,
             What
             then
             follows
             ,
             but
             those
             worst
             sort
             of
             
               gripes
               and
               tortures
            
             ,
             such
             as
             argue
             an
             inward
             Convulsion
             of
             mind
             ,
             and
             bring
             men
             to
             a
             greater
             Question
             ,
             Whether
             there
             be
             any
             such
             thing
             ,
             as
             that
             you
             call
             true
             
               Divine
               Faith
            
             ,
             in
             the
             world
             .
             You
             go
             on
             with
             your
             
               Catechumen's
               discourse
            
             ,
             who
             must
             suppose
             ,
             
               Either
               that
               the
               Church
               taught
               ,
               that
               he
               was
               to
               believe
               Scripture
               infallible
               ,
               upon
               her
               own
               infallible
               Testimony
               ,
               or
               not
               ;
               If
               so
               ,
               then
               he
               reflects
               ,
               that
               this
               Church
               hath
               plainly
               deceived
               him
               ,
               and
               all
               others
               ,
               who
               believed
               upon
               that
               Supposition
               ,
               and
               so
               exposed
               them
               all
               to
               the
               hazard
               of
               eternal
               damnation
               ;
               and
               therefore
               was
               no
               True
               Church
               ,
               but
               a
               deceiver
               .
            
             
             
               From
               whence
            
             (
             say
             you
             )
             
               he
               gathers
               ,
               that
               her
               recommendation
               of
               Scripture
               ,
               is
               as
               much
               as
               nothing
               ,
               and
               so
               at
               last
               ,
               is
               left
               to
               the
               sole
               Letter
               of
               Scripture
               ,
               and
               so
               must
               gather
               from
               thence
               its
               Authority
               ,
               or
               there
               can
               be
               no
               means
               left
               him
               on
               the
               Bishop's
               own
               Principles
               ,
               to
               believe
               infallibly
               that
               Scripture
               is
               Divine
               ,
               and
               the
               True
               Word
               of
               God.
            
             This
             discourse
             of
             yours
             consists
             of
             three
             Absurdities
             ,
             which
             will
             follow
             upon
             one
             of
             your
             Churches
             questioning
             her
             Infallibity
             .
             1.
             
             
               That
               then
               your
               Church
               will
               be
               guilty
               of
               Imposture
               .
            
             2.
             
             
               Then
               the
               Churches
               Testimony
               signifies
               nothing
               .
            
             3.
             
             
               That
               then
               the
               sole
               Letter
               of
               Scripture
               must
               assure
               men
               of
               its
               Divine
               Authority
               .
            
             For
             the
             first
             ,
             I
             must
             confess
             him
             whom
             before
             you
             supposed
             a
             Child
             ,
             to
             be
             now
             grown
             to
             years
             of
             understanding
             ,
             since
             he
             doth
             so
             wisely
             reflect
             on
             himself
             ,
             as
             to
             your
             
               Churches
               gross
               Imposture
            
             ,
             in
             her
             pretence
             of
             Infallibility
             ;
             and
             ,
             no
             doubt
             ,
             it
             is
             one
             of
             the
             greatest
             which
             hath
             been
             known
             in
             the
             
               Christian
               world
            
             ,
             which
             you
             cannot
             your self
             deny
             ,
             supposing
             that
             it
             be
             not
             true
             that
             she
             is
             infallible
             .
             For
             ,
             Can
             there
             be
             any
             higher
             cheat
             in
             the
             world
             ,
             than
             under
             a
             pretence
             of
             Infallibility
             ,
             to
             impose
             things
             upon
             mens
             Faith
             ,
             which
             are
             contrary
             to
             the
             Sense
             and
             Reason
             of
             mankind
             ,
             to
             keep
             them
             from
             that
             inward
             satisfaction
             ,
             which
             their
             souls
             might
             find
             from
             a
             serious
             consideration
             of
             the
             
               excellent
               nature
            
             of
             
               Christian
               Religion
            
             ,
             and
             a
             diligent
             practice
             of
             it
             ,
             to
             contradict
             thereby
             the
             very
             scope
             of
             Christianity
             ,
             which
             courts
             our
             esteem
             ,
             by
             offering
             it self
             to
             the
             fairest
             tryal
             ;
             when
             ,
             I
             say
             ,
             under
             this
             pretence
             
               Christian
               Religion
            
             is
             apparently
             dishonoured
             ,
             the
             welfare
             of
             mens
             souls
             hindered
             ,
             and
             the
             greatest
             corruptions
             obtruded
             ,
             without
             possibility
             
             of
             amendment
             of
             them
             ,
             excuse
             your
             Church
             from
             Imposture
             if
             you
             can
             ;
             for
             my
             part
             ,
             I
             cannot
             ,
             nor
             any
             one
             else
             who
             throughly
             considers
             it
             .
             For
             the
             second
             ;
             it
             will
             follow
             indeed
             ,
             that
             the
             Testimony
             of
             your
             Church
             is
             as
             much
             as
             nothing
             ,
             as
             to
             any
             
               infallible
               Foundation
               of
               Faith
            
             ;
             but
             yet
             it
             may
             be
             of
             great
             use
             for
             conveying
             
               Vniversal
               Tradition
            
             to
             us
             ,
             and
             so
             by
             that
             delivering
             the
             Scripture
             into
             our
             hands
             ,
             as
             the
             
               infallible
               Rule
               of
               Faith.
            
             To
             the
             third
             ;
             it
             by
             no
             means
             follows
             ,
             that
             there
             is
             nothing
             but
             the
             
               sole
               Letter
               of
               Scripture
            
             left
             to
             convince
             us
             of
             the
             
               Divine
               Authority
               of
               Scripture
            
             ;
             I
             hope
             the
             
               working
               Miracles
               ,
               fulfilling
               Prophecies
            
             ,
             the
             nature
             and
             
               reasonableness
               of
               the
               Doctrine
               of
               Scriptures
               ,
            
             are
             all
             left
             besides
             the
             bare
             letter
             of
             Scripture
             ;
             and
             these
             ,
             we
             say
             ,
             are
             sufficient
             to
             make
             us
             believe
             ,
             that
             the
             Scripture
             contains
             the
             infallible
             Word
             of
             God.
             
          
           
             Now
             your
             
               profound
               Christian
            
             begins
             to
             reflect
             on
             the
             
               Bishops
               way
               ,
               which
               is
            
             (
             say
             you
             )
             
               That
               the
               Testimony
               of
               the
               Church
               is
               humane
               and
               fallible
               ,
            
             
             
               and
               that
               the
               belief
               of
               the
               Scripture
               rests
               upon
               the
               Scripture
               it self
               .
            
             But
             ,
             it
             will
             be
             more
             to
             our
             purpose
             ,
             to
             hear
             the
             Bishop
             deliver
             his
             own
             mind
             ,
             than
             to
             hear
             you
             so
             lamely
             deliver
             it
             ;
             
             which
             ,
             in
             short
             ,
             he
             summs
             up
             thus
             .
             
               A
               man
               is
               probably
               led
               by
               the
               Authority
               of
               the
               present
               Church
               ,
               as
               by
               the
               first
               informing
               ,
               inducing
               ,
               perswading
               means
               ,
               to
               believe
               the
               Scripture
               to
               be
               the
               Word
               of
               God
               :
               But
               ,
               when
               he
               hath
               studied
               ,
               considered
               ,
               and
               compared
               this
               Word
               with
               its
               self
               ,
               and
               with
               other
               writings
               ,
               with
               the
               help
               of
               ordinary
               grace
               ,
               and
               a
               mind
               morally
               induced
               ,
               and
               reasonably
               perswaded
               by
               the
               voice
               of
               the
               Church
               ,
               the
               Scripture
               then
               gives
               greater
               ,
               and
               higher
               Reasons
               of
               Credibility
               to
               it self
               ,
               than
               Tradition
               alone
               could
               give
               .
               And
               then
               ,
               he
               that
               believes
               ,
               resolves
               his
               last
               and
               full
               Assent
               ,
               that
               Scripture
               is
               of
               Divine
               Authority
               ,
               into
               internal
               Arguments
               found
               in
               the
               Letter
               it self
               ,
               though
               found
               by
               the
               help
               of
               Tradition
               without
               ,
               and
               Grace
               within
               .
            
             This
             is
             the
             substance
             of
             his
             Lordship's
             Opinion
             ,
             against
             which
             we
             shall
             now
             consider
             what
             your
             Discourser
             hath
             to
             object
             .
          
           
             
             1.
             
             The
             first
             ,
             is
             from
             the
             case
             of
             
               ignorant
               and
               illiterate
               persons
               ;
               such
               ,
               who
               either
               through
               want
               of
               learning
               could
               not
               read
               the
               Scripture
               ,
               and
               examine
               ,
               or
               else
               made
               little
               use
               of
               it
               ,
               because
               they
               supposed
               they
               might
               have
               infallible
               Faith
               without
               it
               ;
               What
               then
               becomes
               of
               millions
               of
               such
               souls
               ,
               both
               in
               former
               and
               present
               times
               ?
            
             To
             that
             I
             answer
             ;
             Although
             the
             Ignorance
             and
             carelesness
             of
             men
             in
             a
             matter
             of
             so
             great
             consequence
             ,
             be
             so
             great
             in
             all
             ages
             ,
             as
             is
             not
             to
             be
             justified
             ,
             because
             all
             men
             ought
             to
             endeavour
             after
             the
             highest
             waies
             of
             satisfaction
             ,
             in
             a
             matter
             so
             nearly
             concerning
             them
             (
             and
             it
             is
             none
             of
             the
             least
             things
             to
             be
             blamed
             in
             your
             Church
             ,
             that
             she
             doth
             so
             much
             countenance
             this
             ignorance
             ,
             and
             neglect
             of
             the
             Scripture
             )
             yet
             for
             such
             persons
             ,
             who
             either
             morally
             ,
             or
             invincibly
             ,
             are
             hindered
             from
             this
             capacity
             of
             examining
             Scripture
             ,
             there
             may
             be
             sufficient
             means
             for
             their
             Faith
             to
             be
             built
             upon
             .
             For
             ,
             although
             such
             illiterate
             persons
             cannot
             themselves
             see
             ,
             and
             read
             the
             Scripture
             ,
             yet
             ,
             as
             many
             as
             do
             believe
             ,
             do
             receive
             the
             Doctrine
             of
             it
             ,
             by
             that
             sense
             by
             which
             Faith
             is
             conveyed
             ,
             that
             is
             ,
             Hearing
             ;
             and
             by
             that
             means
             they
             have
             so
             great
             certainty
             ,
             as
             excludes
             all
             doubting
             ,
             that
             such
             Doctrines
             ,
             and
             such
             
               matters
               of
               fact
            
             ,
             are
             contained
             in
             these
             Books
             ,
             by
             which
             they
             come
             to
             the
             understanding
             of
             the
             nature
             of
             this
             Doctrine
             ,
             and
             are
             capable
             of
             judging
             concerning
             the
             Divinity
             of
             it
             .
             For
             the
             Light
             spoken
             of
             in
             Scripture
             ,
             is
             not
             a
             Light
             to
             the
             eye
             ,
             but
             to
             the
             mind
             ;
             now
             the
             mind
             is
             capable
             of
             this
             Light
             ,
             as
             well
             by
             the
             ear
             ,
             as
             by
             the
             eyes
             .
             The
             case
             then
             of
             such
             
               honest
               illiterate
               persons
            
             ,
             as
             are
             not
             capable
             of
             reading
             Scripture
             ,
             but
             diligently
             and
             devoutly
             hear
             it
             read
             to
             them
             ,
             is
             much
             of
             the
             same
             nature
             with
             those
             who
             heard
             the
             Apostles
             preach
             this
             Doctrine
             before
             it
             was
             writ
             .
             For
             ,
             
             whatever
             was
             an
             Argument
             to
             such
             to
             believe
             the
             Apostles
             in
             what
             they
             spake
             ,
             becomes
             an
             Argument
             to
             such
             who
             hear
             the
             same
             things
             ,
             which
             are
             certainly
             conveyed
             to
             us
             ,
             by
             an
             
               unquestionable
               Tradition
            
             :
             So
             that
             nothing
             hinders
             ,
             but
             such
             illiterate
             persons
             may
             resolve
             their
             Faith
             into
             the
             same
             Doctrine
             and
             Motives
             which
             others
             do
             ,
             only
             those
             are
             conveyed
             to
             them
             by
             the
             ear
             ,
             which
             are
             conveyed
             to
             others
             by
             the
             eyes
             .
             But
             ,
             if
             you
             suppose
             persons
             so
             rude
             and
             illiterate
             ,
             as
             not
             to
             understand
             any
             thing
             ,
             but
             that
             they
             are
             to
             believe
             as
             the
             Church
             believes
             ;
             do
             you
             ,
             if
             you
             can
             ,
             resolve
             their
             Faith
             for
             them
             ;
             for
             my
             part
             ,
             
               I
               cannot
            
             ,
             and
             am
             so
             far
             from
             it
             ,
             that
             I
             have
             no
             reason
             to
             believe
             they
             can
             have
             any
             .
          
           
             2.
             
             The
             second
             thing
             objected
             by
             your
             discourser
             ,
             is
             ,
             
               That
               if
               the
               Churches
               judgement
               be
               fallible
               ,
               then
               much
               more
               ones
               own
               judgement
               is
               fallible
               .
               And
               therefore
               ,
               if
               ,
               notwithstanding
               all
               the
               care
               and
               pains
               taken
               by
               the
               Doctors
               of
               the
               Church
               ,
               their
               perswasion
               was
               only
               humane
               and
               fallible
               ;
               What
               reason
               hath
               any
               particular
               person
               to
               say
               ,
               That
               he
               is
               divinely
               and
               infallibly
               certain
               by
               his
               reading
               the
               Scripture
               ,
               that
               it
               is
               Divine
               Truth
               .
            
             But
             ,
             1.
             
             Is
             there
             no
             difference
             between
             the
             
               Churches
               Perswasion
            
             ,
             and
             the
             
               Churches
               Tradition
            
             ?
             Doth
             the
             
               Bishop
               deny
            
             ,
             but
             the
             perswasion
             of
             the
             Doctors
             of
             the
             Church
             ,
             is
             as
             infallible
             ,
             as
             that
             of
             any
             particular
             person
             ?
             But
             this
             he
             denies
             ,
             that
             they
             can
             derive
             that
             Infallibility
             of
             the
             grounds
             of
             their
             Perswasion
             into
             their
             Tradition
             ,
             so
             as
             those
             who
             are
             to
             receive
             it
             on
             their
             Testimony
             ,
             may
             be
             competent
             Judges
             of
             it
             .
             May
             we
             not
             then
             suppose
             their
             Tradition
             to
             be
             humane
             and
             fallible
             ,
             whose
             perswasion
             of
             what
             they
             deliver
             ,
             is
             established
             on
             
               infallible
               grounds
            
             ?
             As
             a
             Mathematician
             is
             demonstratively
             convinced
             himself
             of
             the
             Truth
             of
             any
             particular
             Problem
             ;
             but
             ,
             if
             he
             bids
             another
             believe
             it
             on
             his
             Testimony
             ,
             the
             other
             thereby
             hath
             no
             
               demonstrative
               evidence
            
             of
             the
             Truth
             of
             it
             ,
             but
             only
             so
             great
             
               moral
               evidence
            
             ,
             as
             the
             Testimony
             of
             that
             person
             carries
             along
             with
             it
             .
             The
             case
             is
             the
             same
             here
             :
             Suppose
             those
             persons
             in
             the
             Church
             in
             every
             Age
             of
             it
             ,
             have
             to
             themselves
             
               infallible
               evidence
            
             of
             the
             Divinity
             of
             the
             Scripture
             ,
             yet
             when
             they
             are
             to
             deliver
             this
             to
             be
             believed
             by
             others
             ,
             unless
             their
             Testimony
             hath
             
               infallible
               evidence
            
             in
             it
             ,
             men
             can
             never
             have
             more
             than
             humane
             or
             
               moral
               certainty
            
             of
             it
             .
             2.
             
             It
             doth
             not
             at
             all
             follow
             ,
             that
             if
             the
             Testimony
             of
             the
             Church
             be
             fallible
             ,
             no
             particular
             person
             can
             be
             
               infallibly
               assured
            
             of
             the
             Divinity
             of
             the
             Scripture
             ,
             unless
             this
             assurance
             did
             wholly
             depend
             upon
             that
             Testimony
             ;
             indeed
             ,
             if
             it
             did
             so
             ,
             the
             Argument
             would
             hold
             ,
             but
             otherwise
             it
             doth
             not
             at
             all
             .
             Now
             ,
             you
             know
             ,
             the
             Bishop
             denies
             that
             the
             Faith
             of
             any
             particular
             person
             doth
             rest
             upon
             the
             judgement
             of
             the
             Church
             ;
             only
             he
             saith
             ,
             This
             may
             be
             a
             Motive
             and
             Inducement
             to
             men
             ,
             to
             consider
             further
             ;
             but
             that
             which
             they
             rely
             upon
             ,
             is
             ,
             that
             
               rational
               evidence
            
             which
             appears
             in
             the
             Scripture
             it self
             .
          
           
             3.
             
             He
             goes
             on
             ,
             and
             argues
             against
             this
             use
             of
             Tradition
             ,
             thus
             ,
             
               If
               the
               Light
               of
               the
               Scripture
               be
               insufficient
               to
               shew
               it self
               ,
               unless
               it
               be
               introduced
               by
               the
               recommendation
               of
               the
               Church
               ;
               How
               came
            
             Luther
             ,
             Calvin
             ,
             Zuinglius
             ,
             Husse
             ,
             
               &c.
               to
               discover
               this
               Light
               in
               it
               ,
               seeing
               they
               rejected
               the
               Authority
               of
               all
               visible
               Churches
               in
               the
               world
               ,
            
             &
             c
             ?
          
           
             Sure
             your
             Discourser
             was
             not
             very
             profound
             in
             this
             ,
             that
             could
             not
             distinguish
             between
             the
             
               Authority
               of
               Vniversal
               Tradition
            
             ,
             and
             
               the
               Authority
               of
               the
               present
               visible
               Church
               ,
            
             or
             between
             the
             Testimony
             of
             the
             Church
             ,
             and
             the
             Authority
             of
             it
             .
             Shew
             us
             where
             
               Luther
               ,
               Calvin
            
             ,
             &c.
             did
             ever
             reject
             the
             Authority
             of
             an
             
               uncontrouled
               Vniversal
               Tradition
            
             ,
             such
             as
             that
             here
             mentioned
             concerning
             the
             
               Scriptures
               being
               the
               Word
               of
               God
               :
            
             Shew
             us
             where
             they
             deny
             that
             Vse
             of
             the
             Testimony
             of
             those
             Churches
             ,
             whose
             Authority
             
             in
             imposing
             
               matters
               of
               Faith
            
             they
             denied
             ,
             which
             his
             Lordship
             asserts
             ,
             viz.
             to
             be
             a
             means
             to
             introduce
             men
             to
             the
             knowledge
             and
             belief
             of
             the
             Scritures
             ;
             and
             ,
             unless
             you
             shew
             this
             ,
             you
             do
             nothing
             .
          
           
             4.
             
             He
             argues
             against
             that
             Light
             in
             Scripture
             ,
             
               because
               it
               is
               not
               sufficient
               to
               distinguish
               Canonical
               Books
               from
               such
               as
               are
               not
               so
               ;
               For
            
             (
             saies
             he
             )
             
               Had
               not
               the
               Ancient
               Primitive
               Fathers
               in
               the
               first
               three
               hundred
               years
               ,
               as
               much
               reason
               and
               ability
               to
               find
               this
               Light
               in
               Scripture
               ,
               as
               any
               particular
               person
               ?
               Yet
               many
               Books
               which
               do
               appear
               to
               us
               to
               be
               God's
               Word
               ,
               by
               their
               Light
               ,
               did
               not
               appear
               to
               be
               so
               to
               them
               by
               it
               ,
               till
               they
               were
               declared
               such
               by
               the
               Catholick
               Church
               .
            
             I
             answer
             ,
             1.
             
             Where
             doth
             his
             Lordship
             ever
             say
             ,
             or
             pretend
             ,
             that
             any
             person
             ,
             by
             the
             Light
             contained
             in
             the
             Books
             ,
             can
             distinguish
             Books
             that
             are
             Canonical
             ,
             from
             such
             as
             are
             not
             ?
             All
             that
             can
             be
             discovered
             ,
             as
             to
             particular
             Books
             in
             question
             ,
             is
             ,
             the
             examination
             of
             the
             Doctrine
             contained
             in
             them
             by
             the
             series
             of
             that
             ,
             which
             is
             in
             the
             unquestionable
             Books
             ;
             for
             ,
             we
             know
             ,
             that
             God
             can
             never
             speak
             contradictions
             :
             but
             still
             this
             will
             only
             serve
             to
             exclude
             such
             Books
             as
             contain
             things
             contrary
             ,
             but
             not
             to
             admit
             all
             which
             have
             no
             Doctrine
             contrary
             to
             Scripture
             .
             2.
             
             The
             reason
             why
             the
             
               Primitive
               Fathers
            
             questioned
             any
             Books
             that
             we
             do
             not
             ,
             was
             not
             because
             they
             could
             not
             discover
             that
             Light
             in
             them
             ,
             which
             we
             do
             ;
             for
             neither
             can
             we
             discover
             so
             much
             Light
             in
             any
             particular
             Book
             ,
             as
             meerly
             from
             thence
             to
             say
             ,
             It
             is
             Canonical
             ;
             but
             there
             was
             not
             sufficient
             evidence
             then
             appearing
             to
             them
             ,
             that
             those
             Copies
             did
             proceed
             from
             
               Apostolical
               persons
            
             ;
             and
             this
             was
             therefore
             only
             an
             Argument
             of
             that
             commendable
             care
             and
             caution
             which
             was
             in
             them
             ,
             lest
             any
             Book
             should
             pass
             for
             Canonical
             ,
             which
             was
             not
             really
             so
             .
             3.
             
             When
             the
             
               Catholick
               Church
            
             declared
             any
             controverted
             Book
             to
             be
             Canonical
             ;
             Did
             not
             the
             Church
             then
             see
             as
             much
             Light
             in
             it
             as
             we
             do
             ?
             but
             that
             Light
             which
             both
             the
             Church
             and
             we
             discover
             ,
             is
             not
             a
             discriminating
             
               Internal
               Light
            
             ,
             but
             an
             
               External
               Evidence
            
             from
             the
             sufficiency
             ,
             and
             validity
             of
             Testimony
             .
             And
             such
             we
             have
             for
             the
             
               Canonical
               Books
               of
               the
               Old
               Testament
            
             ;
             and
             therefore
             you
             have
             no
             cause
             to
             quarrel
             with
             us
             ,
             
               for
               receiving
               them
               from
               the
               Jewish
               Synagogue
            
             ;
             For
             who
             ,
             I
             pray
             ,
             are
             so
             competent
             witnesses
             of
             what
             is
             delivered
             ,
             as
             they
             who
             received
             it
             ?
             and
             the
             Apostle
             tells
             us
             ,
             
               That
               to
               the
               Jews
               were
               committed
               the
               Oracles
               of
               God.
               
            
          
           
             5.
             
             Hence
             your
             discoursing
             Christian
             argues
             ,
             
               That
               if
               one
               take
               up
               the
               Scripture
               on
               the
               account
               of
               Tradition
               ,
               then
               ,
               if
               one
               should
               deny
               S.
            
             Matthew
             
               's
               Gospel
               to
               be
               the
               written
               Word
               of
               God
               ,
               he
               could
               not
               be
               accounted
               an
               Heretick
               ,
               because
               it
               was
               not
               sufficiently
               propounded
               to
               him
               to
               be
               God's
               Word
               .
            
             Whether
             such
             a
             person
             may
             be
             accounted
             a
             Heretick
             in
             your
             sense
             ,
             or
             no
             ,
             I
             am
             sure
             he
             is
             in
             S.
             Paul's
             ,
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             self-condemned
             ,
             and
             that
             for
             the
             very
             contrary
             reason
             to
             what
             you
             give
             ,
             
               because
               this
               is
               sufficiently
               propounded
               to
               him
               .
            
             I
             pray
             ,
             tell
             me
             ,
             What
             way
             you
             would
             have
             such
             a
             thing
             
               sufficiently
               propounded
            
             as
             a
             matter
             to
             be
             believed
             ,
             that
             this
             is
             not
             propounded
             in
             ?
             Would
             you
             have
             an
             unquestionable
             evidence
             ,
             that
             this
             was
             writ
             by
             one
             of
             
               Christ's
               Apostles
            
             ,
             called
             S.
             Matthew
             ?
             so
             you
             have
             .
             Would
             you
             have
             all
             the
             Churches
             of
             Christ
             agreed
             in
             this
             Testimony
             in
             all
             Ages
             from
             the
             Apostles
             times
             ?
             so
             you
             have
             .
             Would
             you
             have
             it
             delivered
             to
             you
             by
             the
             Testimony
             of
             the
             
               present
               Church
            
             ?
             so
             you
             have
             .
             What
             then
             is
             ,
             or
             can
             be
             wanting
             ,
             in
             order
             to
             a
             Proposition
             of
             it
             to
             be
             believed
             ?
             Why
             ,
             forsooth
             ,
             some
             
               infallible
               ,
               authoritative
               sentence
               of
               the
               present
               Church
               ,
               which
               shall
               make
               this
               an
               Object
               of
               Faith.
            
             See
             what
             a
             different
             mould
             some
             mens
             minds
             are
             of
             from
             others
             !
             For
             my
             part
             ,
             should
             I
             see
             ,
             or
             hear
             any
             Church
             in
             the
             world
             ,
             undertaking
             such
             an
             office
             as
             that
             ,
             I
             should
             be
             so
             far
             from
             thinking
             it
             more
             
             sufficiently
             propounded
             by
             it
             ,
             that
             I
             should
             not
             scruple
             to
             charge
             it
             with
             the
             greatest
             presumption
             and
             arrogance
             that
             may
             be
             .
             For
             ,
             on
             what
             account
             can
             it
             possibly
             be
             a
             thing
             credible
             to
             me
             ,
             that
             S.
             
               Matthew's
               Gospel
            
             contains
             
               God's
               written
               Word
            
             any
             further
             ,
             than
             it
             is
             evident
             that
             the
             person
             who
             wrote
             it
             ,
             was
             one
             chosen
             by
             Christ
             ,
             to
             deliver
             the
             summe
             of
             his
             proceedings
             ,
             as
             an
             Apostle
             ,
             to
             the
             world
             ?
             And
             therefore
             I
             have
             no
             reason
             to
             think
             ,
             he
             would
             deceive
             men
             in
             what
             he
             spake
             or
             writ
             :
             The
             only
             Question
             then
             is
             ,
             How
             I
             should
             know
             this
             is
             no
             counterfeit
             name
             ,
             but
             that
             S.
             Matthew
             writ
             it
             ?
             Let
             us
             consider
             ,
             what
             possible
             means
             there
             are
             to
             be
             assured
             of
             it
             .
             I
             cannot
             imagine
             any
             but
             these
             two
             ;
             Either
             that
             God
             should
             immediately
             reveal
             it
             either
             to
             my self
             ,
             or
             to
             some
             Church
             to
             propound
             it
             to
             me
             ;
             or
             else
             ,
             that
             I
             am
             to
             believe
             those
             persons
             who
             first
             received
             those
             Copies
             from
             his
             hands
             ,
             by
             whose
             means
             they
             were
             dispersed
             abroad
             in
             the
             world
             ,
             from
             whence
             they
             are
             conveyed
             by
             an
             
               unquestionable
               Tradition
            
             down
             to
             us
             .
             Of
             these
             two
             ,
             chuse
             whether
             you
             please
             :
             if
             the
             first
             ,
             then
             particular
             
               immediate
               Revelations
            
             are
             necessary
             to
             particular
             persons
             ,
             to
             have
             such
             an
             
               Object
               of
               Faith
            
             sufficiently
             propounded
             to
             them
             ,
             and
             then
             the
             Church
             cannot
             authoritatively
             pronounce
             any
             
               Books
               of
               Scripture
            
             to
             be
             Canonical
             ,
             without
             immediate
             Revelation
             to
             her
             ,
             that
             this
             Book
             was
             written
             by
             such
             a
             person
             ,
             who
             was
             
               divinely
               assisted
            
             in
             the
             writing
             of
             it
             .
             And
             this
             you
             have
             denied
             before
             to
             belong
             to
             the
             Church
             .
             If
             you
             take
             up
             with
             the
             second
             ,
             the
             
               unquestionable
               Testimony
               of
               all
               Ages
               ,
               since
               the
               Apostles
            
             ;
             then
             judge
             you
             whether
             S.
             
               Matthew's
               Gospel
            
             be
             not
             sufficiently
             propounded
             to
             be
             believed
             ;
             and
             consequently
             ,
             Whether
             any
             one
             who
             should
             question
             or
             deny
             it
             ,
             be
             not
             guilty
             of
             the
             greatest
             peevishness
             and
             obstinacy
             imaginable
             .
             From
             hence
             we
             may
             see
             ,
             with
             what
             superfluity
             of
             discretion
             the
             next
             words
             came
             from
             you
             ;
             
               Nay
               ,
               hence
               it
               follows
               ,
               that
               even
               our
               blessed
               Saviour
               ,
            
             
             
               who
               is
               Wisdom
               it self
               ,
               would
               have
               been
               esteemed
               by
               all
               the
               world
               ,
               not
               a
               wise
               Law-giver
               ,
               but
               a
               meer
            
             Ignoramus
             
               and
               Impostor
            
             .
             For
             shame
             ,
             man
             ,
             forbear
             such
             insolent
             expressions
             for
             the
             future
             ,
             and
             repent
             of
             these
             .
             For
             ,
             Must
             
               Christ's
               Wisdom
            
             be
             called
             in
             question
             ,
             and
             he
             liable
             to
             be
             accounted
             an
             
               Ignoramus
               and
               Impostor
            
             ;
             if
             he
             doth
             not
             make
             your
             
               Church
               infallible
            
             ?
             I
             have
             told
             you
             often
             before
             ,
             how
             much
             your
             
               Doctrine
               of
               Infallibility
            
             tends
             to
             Atheism
             ,
             and
             now
             you
             speak
             out
             .
             For
             the
             meaning
             of
             your
             words
             plainly
             ,
             is
             ,
             
               If
               God
               hath
               not
               entrusted
               your
               Church
               with
               a
               full
               and
               absolute
               power
               to
               declare
               what
               is
               his
               will
               ,
               and
               what
               not
               ,
               Christ
               was
               an
            
             Ignoramus
             
               and
               Impostor
            
             .
             For
             that
             is
             the
             substance
             of
             your
             next
             words
             .
             
               For
               ,
               had
               he
               not
               framed
               ,
               think
               you
               ,
               a
               strange
               and
               Chimerical
               Common-wealth
               ,
               were
               it
               alone
               destitute
               of
               a
               full
               and
               absolute
               power
               ,
               to
               give
               an
               authentical
               and
               unquestionable
               declaration
               ,
               which
               is
               the
               true
               and
               genuine
               Law.
            
             Now
             ,
             it
             is
             evident
             from
             all
             your
             discourse
             foregoing
             ,
             you
             only
             plead
             for
             this
             full
             and
             absolute
             power
             in
             
               your
               Church
            
             ;
             and
             judge
             you
             then
             what
             the
             consequence
             is
             (
             to
             all
             those
             who
             cannot
             see
             any
             shadow
             of
             reason
             for
             this
             your
             pretended
             Infallibility
             )
             neither
             more
             nor
             less
             ,
             than
             that
             
               Christ
               is
               liable
               to
               be
               accounted
               by
               all
               the
               world
               an
            
             Ignoramus
             
               and
               Impostor
            
             :
             Nay
             ,
             that
             they
             are
             fools
             ,
             who
             account
             him
             not
             so
             ,
             if
             they
             do
             not
             believe
             this
             
               present
               Infallibility
               of
               your
               Church
               ;
               for
               it
               is
               apparent
            
             (
             say
             you
             )
             
               that
               he
               hath
               ordered
               his
               Common-wealth
               worse
               than
               ever
               any
               one
               did
               .
            
             And
             now
             let
             any
             that
             consider
             what
             pitiful
             silly
             proofs
             you
             have
             produced
             for
             this
             present
             Infallibility
             ,
             (
             nay
             ,
             such
             ,
             that
             I
             am
             confident
             ,
             that
             you
             cannot
             think
             your self
             you
             have
             in
             the
             least
             measure
             proved
             it
             )
             then
             judge
             ,
             what
             thoughts
             of
             Christ
             you
             are
             forced
             to
             entertain
             your self
             upon
             your
             own
             Argument
             ,
             
               viz.
               as
               of
               an
               Ignoramus
               and
               Impostor
               .
            
             Hath
             not
             your
             Infallibility
             
             lead
             you
             now
             a
             fine
             dance
             ?
             Is
             not
             this
             the
             way
             to
             make
             
               Faith
               certain
            
             ,
             and
             to
             reclaim
             Atheists
             ?
             I
             had
             thought
             it
             had
             been
             enough
             for
             your
             Canonists
             ,
             to
             have
             charged
             
               Christ
               with
               indiscretion
            
             ,
             if
             he
             had
             not
             left
             a
             Vicar
             on
             earth
             ;
             but
             now
             ,
             it
             seems
             ,
             the
             
               profound
               Philosophers
               ,
               learned
               Divines
            
             ,
             and
             
               expert
               Historians
            
             (
             for
             such
             a
             one
             ,
             you
             told
             us
             ,
             your
             discoursing
             Christian
             was
             supposed
             by
             you
             to
             be
             in
             whose
             name
             these
             words
             are
             spoken
             )
             do
             charge
             Christ
             with
             folly
             and
             imposture
             ,
             if
             he
             hath
             not
             made
             your
             
               Church
               infallible
            
             .
             For
             ,
             shift
             it
             off
             ,
             as
             you
             can
             ,
             you
             cannot
             deny
             but
             that
             must
             be
             the
             aim
             of
             these
             words
             :
             for
             you
             are
             proving
             the
             necessity
             of
             an
             
               infallible
               Declaration
            
             by
             the
             
               present
               Church
            
             ,
             in
             order
             to
             a
             
               sufficient
               Proposition
            
             of
             the
             Scripture
             to
             be
             believed
             ;
             and
             it
             is
             notorious
             you
             never
             pretend
             that
             any
             Church
             hath
             any
             share
             in
             this
             Infallibility
             ,
             but
             your
             own
             ;
             And
             therefore
             the
             consequence
             unavoidably
             follows
             ,
             that
             since
             there
             can
             be
             no
             
               sufficient
               Proposition
            
             ,
             that
             the
             Scripture
             is
             to
             be
             believed
             without
             this
             
               infallible
               Testimony
            
             ;
             since
             no
             Church
             pretends
             to
             this
             Infallibility
             ,
             but
             yours
             ;
             since
             ,
             without
             such
             provision
             for
             the
             
               Church
               ,
               Christ
               would
               have
               been
               esteemed
               by
               all
               the
               world
               not
               a
               wise
               Law-giver
               ,
               but
               a
               meer
            
             Ignoramus
             
               and
               Impostor
            
             ;
             What
             then
             follows
             ,
             but
             that
             if
             your
             Church
             be
             not
             infallible
             ,
             He
             must
             be
             accounted
             so
             ?
             And
             if
             you
             dread
             not
             these
             consequences
             ;
             I
             hope
             all
             Christians
             do
             ,
             and
             have
             never
             the
             better
             thoughts
             of
             your
             Infallibility
             for
             them
             .
          
           
             6.
             
             Let
             us
             see
             ,
             how
             he
             comes
             closer
             to
             the
             matter
             it self
             ;
             and
             examines
             how
             
               this
               Light
               should
               be
               Infallible
               ,
               and
               Divine
               ,
               supposing
               the
               Churches
               Testimony
               to
               be
               humane
               and
               fallible
               .
            
             
             The
             substance
             of
             which
             ,
             is
             this
             ,
             
               If
               the
               Church
               may
               erre
               ,
               we
               may
               suppose
               she
               hath
               erred
               in
               testifying
               some
               Books
               to
               be
               God's
               Word
               ;
               in
               that
               case
               ,
               Books
               that
               were
               not
               God's
               Word
               ,
               would
               be
               equally
               recommended
               with
               those
               that
               were
               :
               And
               that
               it
               would
               be
               impossible
               for
               any
               particular
               person
               ,
               by
               reading
               them
               ,
               to
               distinguish
               the
               one
               from
               the
               other
               .
            
             To
             which
             I
             answer
             1.
             
             It
             is
             all
             one
             with
             you
             to
             suppose
             a
             
               Church
               fallible
            
             ,
             and
             suppose
             that
             
               she
               hath
               erred
            
             .
             To
             put
             a
             case
             of
             a
             like
             nature
             .
             The
             Testimony
             of
             all
             mankind
             is
             fallible
             ;
             May
             you
             therefore
             suppose
             that
             all
             mankind
             hath
             erred
             in
             something
             they
             are
             agreed
             in
             ?
             The
             Testimony
             of
             all
             those
             persons
             who
             have
             seen
             Rome
             ,
             is
             fallible
             ;
             May
             I
             therefore
             question
             whether
             they
             were
             not
             all
             deceived
             ?
             But
             of
             this
             ,
             afterwards
             .
             2.
             
             When
             you
             speak
             of
             the
             
               Church
               erring
            
             ,
             Do
             you
             mean
             the
             
               Church
               in
               every
               Age
               since
               Christ's
               Coming
               ,
               concerning
               all
               the
               Books
               of
               Scripture
               ?
            
             or
             ,
             
               the
               present
               Church
               ,
               concerning
               only
               some
               Books
               of
               Scripture
               ?
            
             If
             you
             suppose
             ,
             the
             Church
             of
             all
             Ages
             should
             be
             deceived
             ,
             you
             must
             suppose
             some
             ,
             who
             were
             infallible
             ,
             should
             
               be
               deceived
            
             ;
             those
             were
             the
             Apostles
             in
             writing
             and
             delivering
             their
             Books
             to
             the
             Churches
             of
             their
             time
             ,
             or
             else
             you
             must
             suppose
             all
             the
             
               Apostolical
               Churches
            
             deceived
             in
             taking
             those
             Books
             to
             have
             come
             from
             the
             Apostles
             ,
             which
             did
             not
             ;
             And
             is
             not
             this
             a
             congruous
             Supposition
             ?
             Well
             then
             ,
             if
             it
             be
             unreasonable
             to
             suppose
             the
             
               Apostolical
               Churches
            
             deceived
             ,
             and
             impossible
             to
             imagine
             the
             Apostles
             deceived
             ,
             in
             saying
             ,
             They
             writ
             what
             they
             did
             not
             :
             Where
             then
             must
             such
             an
             universal-errour
             as
             this
             ,
             come
             in
             ?
             Or
             ,
             Is
             it
             not
             equally
             unreasonable
             to
             suppose
             all
             the
             
               Christian
               Churches
            
             in
             the
             world
             should
             be
             deceived
             ,
             without
             any
             questioning
             of
             such
             a
             deceit
             ,
             supposing
             but
             the
             goodness
             and
             common
             providence
             of
             God
             in
             preserving
             such
             records
             ,
             and
             the
             moral
             industry
             used
             by
             Christians
             ,
             in
             a
             matter
             of
             such
             importance
             ?
             It
             is
             therefore
             a
             very
             absurd
             and
             unreasonable
             thing
             to
             imagine
             ,
             
               That
               all
               the
               Churches
               of
               Christ
               ,
               in
               all
               Ages
               ,
               should
               erre
               in
               receiving
               all
               the
               Books
               of
               Scripture
               .
            
             Let
             us
             then
             see
             ,
             as
             to
             the
             present
             Churches
             erring
             ,
             as
             to
             
               particular
               Books
            
             ?
             1.
             
             Either
             the
             Records
             of
             former
             Ages
             are
             
             left
             to
             judge
             by
             ,
             or
             no
             ?
             If
             they
             be
             ,
             as
             certainly
             they
             are
             ,
             we
             thereby
             see
             a
             way
             to
             correct
             the
             errour
             of
             the
             
               present
               Church
            
             ,
             by
             appealing
             to
             these
             records
             of
             the
             Church
             in
             former
             times
             ?
             if
             they
             be
             not
             left
             ,
             how
             could
             any
             of
             these
             Books
             be
             derived
             from
             
               Apostolical
               Tradition
            
             ,
             when
             we
             have
             no
             means
             to
             trace
             such
             a
             Tradition
             by
             ?
             2.
             
             Supposing
             only
             some
             Books
             questioned
             ,
             or
             that
             the
             
               present
               Church
            
             erres
             only
             in
             some
             particular
             Books
             ;
             then
             it
             appears
             that
             there
             remains
             a
             far
             greater
             number
             of
             such
             Books
             ,
             whose
             Authority
             we
             have
             no
             reason
             at
             all
             to
             question
             ,
             and
             by
             comparing
             the
             other
             with
             these
             we
             may
             easily
             prevent
             any
             very
             dangerous
             errour
             ;
             for
             if
             they
             contain
             any
             Doctrine
             contrary
             to
             the
             former
             ,
             we
             have
             no
             reason
             to
             believe
             them
             ;
             if
             they
             do
             not
             ,
             there
             can
             be
             no
             very
             dangerous
             errour
             in
             admitting
             them
             .
             Thus
             you
             see
             how
             easily
             this
             errour
             is
             prevented
             supposing
             the
             Churches
             testimony
             not
             only
             fallible
             ,
             but
             that
             it
             also
             should
             actually
             erre
             in
             delivering
             some
             Books
             for
             Canonical
             ,
             which
             are
             not
             so
             :
             but
             supposing
             a
             Church
             pretends
             to
             be
             Infallible
             and
             is
             believed
             to
             be
             so
             ,
             and
             yet
             doth
             actually
             erre
             in
             delivering
             the
             Canon
             of
             Scripture
             ,
             what
             remedy
             is
             there
             then
             ?
             for
             while
             we
             look
             on
             the
             Churches
             testimony
             as
             fallible
             ,
             there
             is
             scope
             and
             liberty
             left
             for
             enquiry
             and
             further
             satisfaction
             ,
             but
             if
             it
             be
             looked
             on
             as
             Infallible
             ,
             all
             that
             believe
             it
             to
             be
             so
             are
             left
             under
             an
             impossibility
             of
             escaping
             that
             errour
             which
             she
             is
             guilty
             of
             .
             And
             the
             more
             dangerous
             such
             an
             errour
             is
             ,
             the
             worse
             the
             condition
             is
             of
             all
             such
             who
             believe
             the
             
               Churches
               Testimony
            
             Infallible
             .
             Now
             this
             is
             that
             we
             justly
             charge
             your
             Church
             with
             ,
             that
             while
             she
             pretends
             to
             Infallibility
             ,
             she
             hath
             actually
             erred
             in
             delivering
             such
             Books
             for
             Canonical
             which
             are
             not
             so
             ,
             as
             hath
             been
             abundantly
             manifested
             by
             the
             worthies
             of
             our
             Church
             .
             The
             remainder
             of
             this
             discourse
             of
             yours
             concerning
             knowing
             
               Canonical
               Books
               by
               the
               light
               in
               them
               ,
            
             is
             vacated
             by
             our
             present
             answer
             ;
             and
             so
             is
             the
             other
             concerning
             
               Apostolical
               traditions
            
             by
             our
             former
             ,
             upon
             that
             subject
             .
             As
             to
             that
             Scruple
             ,
             
               How
               the
               light
               should
               be
               Infallible
               and
               Divine
               ,
               when
               the
               Churches
               Testimony
               is
               humane
               and
               fallible
               ,
            
             it
             signifies
             nothing
             unless
             the
             light
             be
             only
             supposed
             to
             rise
             from
             the
             Testimony
             ,
             which
             his
             Lordship
             denies
             .
          
           
             7.
             
             
               The
               judgement
               of
               the
               Fathers
               is
               inquired
               into
            
             concerning
             the
             present
             subject
             ;
             out
             of
             whom
             only
             Irenaeus
             and
             St.
             Augustin
             are
             produced
             ,
             
             as
             affirming
             in
             many
             places
             ,
             
               That
               the
               Tradition
               of
               the
               Church
               is
               sufficient
               to
               found
               Christian
               Faith
               even
               without
               Scripture
               ,
               and
               that
               for
               some
               hundreds
               of
               years
               after
               the
               Canon
               of
               Scripture
               was
               written
               .
            
             But
             must
             we
             stand
             only
             to
             the
             judgement
             of
             these
             two
             concerning
             the
             sense
             of
             the
             Primitive
             Church
             in
             this
             present
             Controversie
             ?
             We
             may
             easily
             know
             the
             judgement
             of
             the
             Fathers
             ,
             if
             two
             such
             lame
             Citations
             as
             these
             are
             ,
             are
             sufficient
             to
             discover
             it
             .
             But
             your
             unhappiness
             is
             great
             in
             whatever
             you
             undertake
             :
             If
             you
             meddle
             with
             reason
             ,
             you
             soon
             find
             how
             little
             it
             becomes
             you
             :
             if
             you
             fly
             to
             the
             Fathers
             ,
             they
             prove
             the
             greatest
             witnesses
             against
             you
             ;
             as
             will
             appear
             in
             this
             debate
             ,
             if
             we
             first
             examine
             the
             citations
             you
             produce
             ,
             and
             then
             shew
             how
             fully
             and
             clearly
             these
             very
             persons
             whom
             you
             have
             picked
             out
             of
             all
             the
             Chorus
             do
             deliver
             themselves
             against
             you
             .
             
             The
             first
             citation
             is
             that
             known
             one
             ,
             out
             of
             Irenaeus
             ,
             
             concerning
             those
             
               barbarous
               nations
               who
               believed
               without
               the
               Scriptures
               ,
               adhering
               to
               the
               Tradition
               of
               the
               Apostles
               ,
               having
               salvation
               written
               without
               Paper
               and
               Ink.
            
             But
             what
             it
             is
             you
             would
             hence
             inferr
             ,
             I
             cannot
             imagine
             ,
             unless
             it
             be
             one
             of
             these
             two
             things
             ;
             1.
             
             That
             
               if
               we
               had
               no
               Scriptures
               left
               us
               ,
               it
               would
               be
               necessary
               for
               us
               to
               believe
               on
               the
               account
               of
               Apostolical
               
               Tradition
            
             ;
             that
             is
             ▪
             that
             the
             grounds
             of
             our
             Faith
             were
             so
             clear
             and
             evident
             of
             themselves
             ,
             that
             though
             they
             had
             never
             been
             written
             ,
             yet
             if
             they
             had
             been
             conveyed
             by
             an
             unquestionable
             Tradition
             from
             the
             Apostles
             ,
             there
             had
             lain
             an
             obligation
             on
             us
             to
             believe
             the
             
               Doctrine
               of
               Christ.
            
             But
             ,
             is
             this
             our
             case
             ?
             hath
             not
             God
             infinitely
             better
             provided
             for
             us
             ,
             when
             (
             as
             your
             other
             witness
             St.
             Augustine
             speaks
             )
             
               Whatever
               our
               Saviour
               would
               have
               us
               read
               of
               his
               actions
               or
               speeches
               ,
            
             
             
               he
               commanded
               his
               Apostles
               and
               Disciples
               as
               his
               hands
               to
               write
               .
            
             Christian
             Religion
             is
             now
             no
             Cabala
             to
             us
             ,
             God
             hath
             consigned
             his
             will
             over
             to
             us
             ,
             by
             Codicills
             of
             his
             own
             appointing
             ;
             and
             must
             we
             then
             be
             now
             in
             the
             like
             case
             ,
             as
             if
             his
             Will
             had
             never
             been
             written
             at
             all
             ?
             2.
             
             But
             what
             if
             the
             
               barbarous
               Nations
               did
               believe
               without
               the
               Books
               of
               Scripture
            
             ;
             what
             doth
             that
             prove
             ,
             but
             only
             this
             ;
             that
             there
             may
             be
             sufficient
             reason
             to
             believe
             in
             Christ
             where
             the
             Scriptures
             are
             not
             known
             ?
             Is
             that
             contrary
             to
             us
             who
             say
             ,
             
               The
               last
               resolution
               of
               Faith
            
             is
             into
             the
             
               Doctrine
               of
               Christ
            
             as
             attested
             by
             God
             :
             now
             if
             that
             attestation
             be
             sufficiently
             conveyed
             ,
             there
             is
             an
             obligation
             to
             believe
             ;
             but
             withall
             we
             say
             ,
             that
             
               to
               us
               who
               enjoy
               the
               Scriptures
            
             as
             delivered
             down
             to
             us
             ,
             the
             only
             certain
             and
             infallible
             conveyance
             of
             
               Gods
               Word
            
             to
             us
             is
             by
             them
             .
             So
             that
             the
             whole
             
               Christian
               world
            
             is
             obliged
             to
             you
             for
             your
             civil
             comparison
             of
             them
             ,
             with
             those
             Barbarians
             who
             either
             enjoyed
             not
             the
             Scriptures
             ,
             or
             in
             probability
             were
             not
             able
             to
             make
             use
             of
             them
             ,
             as
             being
             probably
             ignorant
             of
             the
             
               use
               of
               letters
            
             .
             3.
             
             Doth
             Irenaeus
             in
             these
             words
             say
             ,
             that
             even
             these
             Barbarians
             did
             believe
             upon
             the
             
               Infallible
               Testimony
            
             of
             the
             
               present
               Church
            
             ?
             No
             ;
             he
             mentions
             no
             such
             thing
             ,
             but
             that
             they
             believed
             that
             
               Tradition
               of
               Doctrine
            
             which
             was
             delivered
             them
             from
             the
             Apostles
             .
             I
             ask
             you
             then
             ;
             Suppose
             at
             that
             time
             some
             honest
             but
             
               fallible
               persons
            
             should
             have
             gone
             into
             Scythia
             ,
             or
             some
             such
             
               barbarous
               places
            
             ,
             and
             delivered
             the
             
               Doctrine
               of
               the
               Gospel
            
             ,
             and
             attesting
             the
             
               matters
               of
               fact
            
             as
             being
             
               eye-witnesses
               of
               Christs
               Miracles
               ,
               Death
               ,
               and
               Resurrection
               ,
            
             whether
             would
             these
             Barbarians
             have
             been
             bound
             to
             believe
             or
             no
             ?
             If
             not
             ,
             then
             for
             all
             I
             know
             ,
             Infidelity
             is
             a
             very
             excusable
             sin
             ;
             If
             they
             were
             ,
             I
             pray
             tell
             me
             what
             it
             was
             their
             Faith
             was
             resolved
             into
             ;
             was
             it
             an
             infallible
             testimony
             of
             fallible
             men
             ?
             And
             the
             same
             case
             is
             ,
             of
             such
             who
             should
             preach
             the
             same
             Doctrine
             from
             these
             eye-witnesses
             in
             another
             Generation
             ,
             and
             so
             on
             ;
             for
             although
             there
             might
             be
             no
             reason
             to
             question
             their
             testimony
             ,
             yet
             I
             suppose
             you
             will
             not
             say
             ,
             It
             is
             Infallible
             ?
             so
             that
             still
             this
             makes
             nothing
             for
             your
             purpose
             .
             4.
             
             Who
             better
             understood
             Irenaeus
             his
             mind
             ,
             than
             himself
             ?
             let
             us
             therefore
             see
             what
             he
             elsewhere
             tells
             us
             
               is
               the
               foundation
               and
               pillar
               of
               our
               Faith
               who
               have
               received
               the
               Scriptures
               .
            
             
             Doth
             not
             he
             tell
             us
             ,
             but
             three
             Chapters
             before
             this
             ,
             
               That
               we
               have
               received
               the
               method
               or
               Doctrine
               of
               our
               Salvation
               ,
               from
               those
               persons
               who
               preached
               it
               ;
               which
               by
               Gods
               command
               they
               after
               delivered
               in
               the
               Scriptures
               ,
               which
               were
               to
               be
               the
               foundation
               and
               pilla●
               of
               our
               Faith.
            
             Could
             any
             thing
             be
             more
             fully
             spoken
             to
             our
             purpose
             than
             this
             is
             ?
             Whereby
             he
             shews
             us
             ,
             now
             the
             Scriptures
             are
             consigned
             unto
             us
             ,
             what
             that
             is
             which
             our
             Faith
             must
             stand
             upon
             :
             not
             the
             Infallibility
             of
             the
             Church
             ,
             but
             that
             
               Word
               of
               God
            
             which
             is
             delivered
             to
             us
             .
             This
             therefore
             he
             elsewhere
             calls
             the
             
               Vnmoveable
               Canon
               of
               our
               Faith
            
             ,
             
             as
             S.
             Augustine
             calls
             it
             
               Divinam
               stateram
               ,
               the
               Divine
               ballance
            
             we
             must
             weigh
             the
             grounds
             of
             our
             Belief
             in
             .
          
           
           
             By
             which
             we
             may
             guess
             ,
             what
             little
             relief
             you
             are
             like
             to
             have
             from
             your
             second
             witness
             St.
             Augustin
             .
             Two
             citations
             you
             produce
             out
             of
             him
             ;
             and
             ,
             I
             question
             not
             ,
             but
             to
             make
             it
             appear
             ,
             that
             neither
             of
             those
             Testimonies
             do
             make
             for
             you
             ;
             and
             those
             very
             Books
             afford
             us
             sufficient
             against
             you
             .
          
           
             The
             first
             is
             out
             of
             his
             
               Books
               of
               Christian
               Doctrine
            
             ,
             which
             lest
             we
             should
             think
             not
             pertinent
             ,
             you
             care
             not
             to
             produce
             it
             ;
             but
             we
             must
             .
             
               A
               man
               who
               strengthens
               himself
               with
               Faith
               ,
               Hope
               ,
               and
               Charity
               ,
               and
               retains
               them
               unshaken
               ,
               needs
               not
               the
               Scriptures
               ,
            
             
             
               but
               only
               to
               instruct
               others
               :
               for
               by
               these
               three
               ,
               many
               live
               without
               Books
               in
               a
               desert
               .
            
             His
             meaning
             is
             ,
             that
             he
             who
             hath
             a
             principle
             of
             Divine
             life
             within
             him
             ,
             which
             discovers
             it self
             in
             the
             exercise
             of
             those
             three
             Graces
             ,
             needs
             not
             so
             much
             the
             
               external
               precepts
            
             ,
             because
             that
             inward
             principle
             will
             carry
             him
             to
             actions
             suitable
             to
             it
             ;
             only
             ,
             for
             convincing
             or
             instructing
             others
             ,
             these
             Books
             are
             continually
             useful
             ;
             but
             for
             themselves
             ,
             those
             good
             men
             who
             first
             through
             the
             fury
             of
             their
             persecution
             were
             driven
             ,
             and
             after
             others
             ,
             who
             ,
             in
             imitation
             of
             that
             piety
             they
             shewed
             there
             ,
             did
             withdraw
             into
             remote
             places
             ,
             did
             live
             in
             the
             exercise
             of
             their
             Religion
             without
             them
             .
             But
             what
             is
             there
             in
             all
             this
             to
             inferr
             ,
             that
             not
             the
             Scriptures
             but
             the
             Infallibility
             of
             the
             Church
             is
             the
             
               foundation
               of
               Faith
            
             ?
             Doth
             St.
             Augustine
             suppose
             that
             men
             may
             have
             
               Faith
               ,
               Hope
               ,
               and
               Charity
               ,
            
             without
             believing
             :
             or
             that
             men
             may
             believe
             without
             the
             Scriptures
             ,
             when
             in
             the
             precedent
             Chapter
             he
             hath
             this
             remarkable
             expression
             concerning
             
               Faith
               ,
               That
               it
               will
               soon
               stumble
               ,
            
             
             
               if
               the
               Authority
               of
               the
               sacred
               Scriptures
               be
               weakned
               :
            
             and
             doth
             not
             this
             imply
             that
             Faith
             stands
             on
             the
             Authority
             of
             the
             Scriptures
             as
             its
             proper
             foundation
             ?
             But
             this
             were
             pardonable
             ,
             if
             the
             very
             design
             of
             all
             that
             Treatise
             did
             not
             so
             evidently
             refute
             all
             your
             pretensions
             ,
             as
             nothing
             can
             do
             it
             more
             effectually
             .
             For
             can
             you
             possibly
             perswade
             any
             reasonable
             man
             to
             think
             ,
             that
             St.
             Augustine
             dreamt
             of
             any
             such
             thing
             ,
             as
             the
             
               Infallible
               Testimony
            
             of
             the
             
               present
               Church
            
             to
             be
             the
             
               ground
               of
               Faith
            
             ,
             who
             when
             he
             purposely
             discourseth
             concerning
             the
             
               Christian
               Doctrine
            
             ,
             the
             principles
             of
             it
             ,
             and
             the
             best
             means
             to
             understand
             it
             ,
             never
             so
             much
             as
             mentions
             any
             such
             thing
             ;
             but
             on
             the
             contrary
             directs
             to
             no
             other
             but
             those
             you
             call
             
               Moral
               and
               Fallible
               means
            
             .
             For
             understanding
             the
             
               principles
               of
               Christian
               Doctrine
            
             ,
             he
             shews
             us
             the
             several
             natures
             of
             things
             ,
             some
             to
             be
             enjoyed
             ,
             some
             to
             be
             used
             ,
             and
             others
             both
             :
             that
             the
             main
             thing
             we
             are
             to
             enjoy
             is
             God
             ,
             and
             therefore
             begins
             with
             him
             as
             our
             last
             end
             in
             whom
             our
             happiness
             lies
             ,
             and
             then
             shews
             the
             means
             to
             come
             to
             this
             enjoyment
             of
             God
             ,
             by
             explaining
             the
             
               principles
               of
               Faith
            
             and
             the
             efficacy
             of
             it
             .
             In
             his
             second
             Book
             he
             shews
             how
             we
             may
             come
             to
             the
             sense
             of
             Scripture
             ,
             and
             first
             discovers
             the
             nature
             of
             signs
             which
             represent
             things
             ,
             and
             of
             letters
             which
             are
             signs
             of
             words
             ,
             and
             since
             there
             are
             diversities
             of
             tongues
             ,
             how
             necessary
             the
             translation
             of
             Scripture
             is
             into
             them
             (
             a
             good
             citation
             for
             you
             to
             justifie
             your
             Bibles
             and
             Prayers
             in
             an
             unknown
             language
             with
             )
             and
             then
             shews
             what
             great
             reason
             there
             was
             ,
             why
             there
             should
             be
             some
             doubtful
             and
             
               obscure
               places
            
             left
             in
             Scripture
             ,
             
               to
               conquer
               our
               pride
               by
               industry
               ,
               and
               to
               keep
               the
               understanding
               from
               nauseating
               ,
            
             
             
               which
               commonly
               slights
               things
               that
               are
               easily
               understood
               .
            
             Then
             shews
             what
             preparation
             and
             disposition
             of
             soul
             is
             requisite
             for
             Divine
             wisdome
             ,
             and
             so
             comes
             to
             the
             understanding
             the
             Scriptures
             :
             for
             which
             ,
             first
             is
             requisite
             a
             serious
             and
             diligent
             reading
             of
             them
             ;
             in
             order
             to
             which
             
             he
             must
             carefully
             distinguish
             such
             as
             are
             Canonical
             from
             such
             as
             are
             not
             ;
             and
             for
             judging
             of
             these
             ,
             he
             never
             so
             much
             as
             mentions
             ,
             much
             less
             sends
             us
             to
             the
             
               Infallible
               Testimony
               of
               the
               Roman
               Church
               ,
            
             but
             bids
             us
             follow
             
               the
               Authority
               of
               the
               most
               Catholick
               Churches
               among
               which
               those
               are
               ,
            
             
             
               which
               are
               worthy
               to
               be
               call'd
               Apostolical
               See's
               ,
               and
               had
               Epistles
               sent
               to
               them
               .
            
             What
             Authority
             then
             had
             the
             Church
             of
             Rome
             to
             judge
             of
             
               Canonical
               Scriptures
            
             ,
             more
             then
             
               Ephesus
               ,
               Philippi
               ,
               Thessalonica
            
             ,
             &c.
             
             To
             be
             sure
             then
             ,
             St.
             Augustin
             was
             not
             of
             our
             Discourser's
             mind
             ,
             as
             to
             the
             judgement
             of
             
               Canonical
               Books
            
             :
             and
             why
             should
             he
             send
             men
             to
             those
             Churches
             which
             received
             the
             Epistles
             ,
             but
             that
             there
             they
             were
             like
             to
             meet
             with
             greater
             satisfaction
             as
             to
             the
             authenticalness
             of
             the
             Copies
             of
             those
             Epistles
             ?
             After
             this
             ,
             he
             gives
             directions
             for
             understanding
             hard
             places
             ,
             
               First
               by
               diligent
               reading
               and
               remembring
               the
               plainest
               places
            
             ;
             
             
               for
               in
               them
            
             (
             saith
             he
             )
             
               are
               found
               all
               those
               things
               which
               contain
               matters
               of
               Faith
               and
               Practice
               .
            
             An
             excellent
             citation
             for
             you
             for
             several
             purposes
             ,
             especially
             when
             you
             would
             prove
             the
             
               obscurity
               of
               Scripture
            
             ,
             the
             
               necessity
               of
               an
               Infallible
               Judge
            
             ,
             or
             
               your
               Doctrine
               of
               Fundamentals
            
             out
             of
             St.
             Augustin
             .
             And
             then
             bids
             them
             compare
             obscure
             and
             easie
             places
             together
             ,
             to
             understand
             the
             proprieties
             of
             words
             ,
             to
             get
             knowledge
             in
             the
             Tongues
             ,
             to
             compare
             Versions
             ,
             Antecedents
             and
             Consequents
             ,
             to
             be
             skil'd
             in
             all
             humane
             Arts
             and
             Sciences
             ,
             these
             and
             several
             other
             instructions
             to
             the
             same
             purpose
             are
             the
             scope
             of
             his
             following
             Books
             .
             Would
             any
             one
             now
             ,
             but
             
               T.
               C.
            
             have
             ventured
             so
             unluckily
             upon
             this
             Treatise
             of
             St.
             Augustin
             above
             all
             others
             ,
             to
             prove
             the
             Infallibility
             of
             the
             
               Churches
               Testimony
            
             as
             necessary
             to
             Faith
             by
             ?
             Could
             any
             Protestant
             have
             delivered
             his
             mind
             more
             punctually
             and
             plainly
             than
             he
             doth
             ?
             And
             can
             you
             ,
             or
             any
             one
             else
             that
             doth
             but
             look
             into
             that
             Book
             ,
             imagine
             that
             St.
             Augustin
             ever
             imagined
             ,
             that
             any
             such
             thing
             should
             ever
             be
             thought
             of
             in
             the
             world
             ,
             as
             that
             the
             Testimony
             of
             the
             
               Church
               of
               Rome
            
             must
             be
             owned
             as
             the
             Infallible
             foundation
             of
             Faith
             ,
             and
             the
             Infallible
             Interpreter
             of
             Scripture
             ?
             But
             this
             it
             is
             ,
             to
             converse
             with
             the
             Fathers
             only
             by
             retail
             ,
             as
             they
             are
             delivered
             out
             in
             parcels
             to
             you
             with
             directions
             upon
             them
             what
             use
             they
             are
             for
             ,
             by
             Bellarmin
             and
             such
             Artists
             as
             himself
             .
             This
             is
             ,
             instead
             of
             quoting
             the
             Fathers
             ,
             to
             challenge
             them
             ;
             and
             you
             see
             they
             are
             not
             afraid
             to
             appear
             ,
             though
             to
             your
             shame
             and
             confusion
             .
          
           
             But
             for
             all
             this
             you
             have
             a
             Reserve
             in
             St.
             Augustin
             still
             :
             let
             us
             see
             what
             quotation
             that
             is
             ,
             which
             lies
             so
             in
             Ambuscado
             behind
             the
             hedges
             ,
             and
             is
             so
             loath
             to
             come
             out
             .
             There
             is
             good
             reason
             for
             so
             much
             reservedness
             ;
             for
             when
             we
             come
             to
             search
             ,
             we
             find
             only
             bushes
             instead
             of
             Souldiers
             .
             I
             have
             throughly
             examined
             the
             place
             you
             referr
             us
             to
             ,
             and
             cannot
             meet
             any
             thing
             the
             least
             pertinent
             to
             your
             purpose
             ,
             unless
             the
             question
             of
             the
             
               Lawfulness
               of
               Hereticks
               Baptism
            
             ,
             
             prove
             your
             
               Churches
               Testimony
               to
               be
               Infallible
            
             .
             But
             it
             may
             be
             ,
             it
             is
             but
             a
             venial
             mistake
             of
             a
             Chapter
             or
             two
             ,
             forward
             or
             backward
             ,
             and
             there
             we
             may
             find
             it
             .
             Which
             when
             I
             look
             into
             ,
             I
             cannot
             but
             suspect
             that
             some
             Protestant
             had
             trepanned
             you
             into
             this
             Book
             and
             place
             of
             St.
             Augustine
             ;
             there
             being
             scarce
             any
             Book
             or
             place
             in
             him
             more
             begirt
             with
             Arguments
             against
             you
             than
             this
             is
             .
             I
             was
             at
             first
             fearful
             you
             had
             quoted
             
               Fathers
               at
               a
               peradventure
            
             ;
             but
             upon
             my
             further
             considering
             the
             place
             ,
             I
             soon
             rectified
             that
             mistake
             .
             I
             will
             therefore
             reckon
             you
             up
             some
             of
             the
             most
             probable
             Citations
             out
             of
             St.
             Augustins
             Books
             of
             
               Baptism
               
               against
               the
               Donatists
            
             ,
             and
             choose
             which
             of
             them
             you
             please
             to
             prove
             the
             necessity
             of
             an
             
               Infallible
               Testimony
            
             of
             the
             
               present
               Church
            
             as
             a
             foundation
             of
             Faith
             by
             ?
             I
             suppose
             ,
             that
             you
             intended
             is
             in
             the
             Chapter
             but
             one
             following
             ,
             where
             St.
             Augustine
             Cites
             that
             passage
             of
             
               Cyprian
               ,
               That
               we
               ought
               to
               recurre
               to
               the
               fountain
               ,
            
             
             i.
             e.
             
               to
               Apostolical
               Tradition
               ,
               and
               thence
               derive
               the
               channel
               into
               our
               own
               times
               ;
               this
               ,
            
             saith
             St.
             Augustin
             ,
             
               is
               the
               best
               ,
               and
               without
               doubt
               to
               be
               done
               .
            
             No
             doubt
             you
             think
             you
             owe
             me
             great
             thanks
             for
             finding
             out
             so
             apposite
             a
             place
             for
             you
             ,
             so
             near
             that
             you
             intended
             ;
             but
             ,
             before
             we
             have
             done
             with
             it
             ,
             you
             will
             see
             what
             little
             reason
             you
             have
             to
             thank
             me
             for
             it
             :
             The
             place
             you
             see
             is
             cited
             by
             St.
             Augustin
             out
             of
             Cyprian
             in
             whose
             Epistle
             it
             is
             ,
             to
             Pompeius
             against
             
               Stephanus
               Bishop
               of
               Rome
            
             :
             we
             therefore
             consider
             ,
             
             that
             it
             was
             Stephen
             who
             pleaded
             custom
             and
             tradition
             ,
             to
             which
             Cyprian
             replies
             ,
             
               Whence
               comes
               this
               Tradition
            
             ,
             
             
               doth
               it
               descend
               from
               the
               Lords
               Authority
               ,
               or
               from
               the
               Commands
               and
               Epistles
               of
               the
               Apostles
               ,
               for
               those
               things
               are
               to
               be
               done
               which
               are
               there
               written
               ?
            
             And
             again
             ,
             
               If
               it
               be
               commanded
               in
               the
               Gospel
               ,
               or
               the
               Epistles
               ,
               and
               Acts
               of
               the
               Apostles
               ,
               then
               let
               this
               holy
               Tradition
               be
               observed
               .
            
             We
             see
             then
             what
             St.
             
               Cyprian
               meant
            
             by
             his
             
               Apostolical
               Tradition
            
             ,
             not
             one
             Infallibly
             attested
             by
             the
             present
             Church
             ,
             but
             that
             is
             clearly
             derived
             from
             Scripture
             as
             its
             fountain
             :
             and
             therefore
             brings
             in
             the
             foregoing
             words
             on
             purpose
             to
             correct
             the
             
               errours
               of
               Traditions
            
             ,
             that
             ,
             
               As
               when
               channels
               are
               diverted
               to
               a
               wrong
               course
               ,
               we
               must
               have
               recourse
               to
               the
               fountain
               ;
               so
               we
               must
               in
               all
               pretended
               Traditions
               of
               the
               Church
               ,
               run
               up
               to
               the
               Scriptures
               as
               the
               fountain-head
               .
            
             And
             whereas
             Bellarmins
             only
             shift
             to
             avoid
             this
             place
             of
             Cyprian
             ,
             is
             ,
             by
             saying
             that
             Cyprian
             argued
             
               more
               errantium
            
             ,
             i.
             e.
             could
             not
             defend
             one
             errour
             but
             by
             another
             ;
             see
             how
             different
             the
             judgements
             of
             St.
             Augustine
             and
             Bellarmin
             are
             about
             it
             :
             for
             St.
             Augustin
             is
             so
             far
             from
             blaming
             it
             in
             him
             ,
             that
             he
             saith
             ,
             
               Optimum
               est
               &
               sine
               dubitatione
               faciendum
               ,
            
             i.
             e.
             
               It
               was
               the
               best
               and
               most
               prudent
               course
               to
               prevent
               errours
               .
            
             And
             in
             another
             place
             where
             he
             mentions
             that
             saying
             of
             
               Cyprian
               ,
               It
               is
               in
               vain
               for
               them
               to
               object
               Custom
               ,
               who
               are
               overcome
               by
               Reason
               ,
            
             
             
               as
               though
               custom
               were
               greater
               than
               truth
               ;
               or
               as
               though
               that
               were
               not
               to
               be
               followed
               in
               spiritual
               things
               ,
               which
               is
               revealed
               by
               the
               Holy
               Ghost
               .
               This
               ,
               saith
               St.
            
             Augustin
             ,
             
               is
               evidently
               true
               ,
               because
               reason
               and
               truth
               is
               to
               be
               preferred
               before
               custom
               .
            
             He
             doth
             not
             charge
             these
             sayings
             on
             him
             as
             Bellarmin
             doth
             ,
             as
             part
             of
             his
             errours
             ,
             but
             acknowledgeth
             them
             and
             disputes
             against
             his
             opinion
             out
             of
             those
             principles
             .
             And
             when
             before
             ,
             the
             Donatists
             objected
             the
             authority
             of
             St.
             Cyprian
             in
             the
             point
             of
             Rebaptization
             ,
             What
             kind
             of
             answer
             doth
             St.
             Augustine
             give
             them
             ?
             the
             very
             same
             that
             any
             Protestant
             would
             give
             .
             
               Who
               knows
               not
               that
               the
               sacred
               Canonical
               Scripture
               of
               the
               Old
               and
               New
               Testament
               is
               contained
               within
               certain
               bounds
            
             ;
             
             
               and
               ought
               so
               far
               to
               be
               prefer'd
               before
               the
               succeeding
               writings
               of
               Bishops
               ,
               that
               of
               that
               alone
               we
               are
               not
               to
               doubt
               or
               call
               in
               question
               any
               thing
               therein
               written
               ,
               whether
               it
               be
               true
               and
               right
               or
               no.
            
             But
             ,
             as
             he
             saith
             in
             the
             following
             words
             ,
             
               All
               the
               writings
               since
               the
               confirmation
               of
               the
               Canon
               of
               Scripture
               are
               lyable
               to
               dispute
               ,
               and
               even
               Councils
               themselves
               to
               be
               examined
               and
               amended
               
               by
               Councils
               .
            
             Think
             you
             then
             ,
             that
             St.
             Augustin
             ever
             thought
             of
             a
             present
             Infallibility
             in
             the
             Church
             ?
             or
             if
             he
             did
             ,
             he
             expressed
             it
             in
             as
             odd
             a
             manner
             as
             ever
             I
             read
             :
             How
             easily
             might
             he
             have
             stopt
             the
             mouths
             of
             the
             Donatists
             with
             that
             one
             pretence
             of
             Infallibility
             ?
             How
             impertinently
             doth
             he
             dispute
             through
             all
             those
             Books
             ,
             if
             he
             had
             believed
             any
             such
             thing
             ?
             It
             were
             easie
             to
             multiply
             the
             Citations
             out
             of
             other
             Books
             of
             St.
             Austin
             ,
             to
             shew
             how
             much
             he
             attributed
             to
             Scripture
             ,
             as
             the
             only
             rule
             of
             Faith
             ;
             and
             consequently
             ,
             how
             farr
             from
             believing
             your
             Doctrine
             of
             Infallibility
             .
             But
             these
             may
             suffice
             to
             shew
             ,
             how
             unhappily
             you
             light
             on
             these
             Books
             of
             St.
             Augustine
             for
             the
             proof
             of
             your
             opinion
             out
             of
             the
             Fathers
             .
          
           
             The
             last
             thing
             your
             Discourser
             objects
             against
             his
             Lordships
             way
             ,
             is
             ,
             
               If
               the
               Church
               be
               fallible
               in
               the
               Tradition
               of
               Scripture
               ,
            
             
             
               how
               can
               I
               ever
               be
               Infallibly
               certain
               ,
               that
               she
               hath
               not
               erred
            
             de
             facto
             ,
             
               and
               defined
               some
               Book
               to
               be
               the
               Word
               of
               God
               ,
               which
               really
               is
               not
               his
               Word
               ?
            
             To
             which
             I
             answer
             .
             If
             you
             mean
             by
             
               Infallible
               certainty
            
             ,
             such
             a
             certainty
             as
             must
             have
             some
             
               Infallible
               Testimony
            
             for
             the
             ground
             of
             it
             ,
             you
             beg
             the
             question
             :
             for
             I
             deny
             any
             such
             
               Infallible
               Testimony
            
             to
             be
             at
             all
             requisite
             for
             our
             believing
             the
             Canon
             of
             Scripture
             ,
             and
             therefore
             you
             object
             that
             as
             an
             inconvenience
             ,
             which
             I
             apprehend
             to
             be
             none
             at
             all
             .
             For
             I
             do
             not
             think
             it
             any
             absurdity
             to
             say
             ,
             that
             I
             cannot
             believe
             upon
             some
             
               Infallible
               Testimony
            
             ,
             that
             the
             Church
             hath
             not
             erred
             in
             defining
             the
             
               Canon
               of
               Scripture
            
             .
             If
             by
             
               Infallible
               certainty
            
             you
             mean
             such
             a
             certainty
             as
             absolutely
             excludes
             a
             
               possibility
               of
               deception
            
             ;
             you
             would
             do
             well
             ,
             first
             to
             shew
             how
             congruous
             this
             is
             to
             
               humane
               nature
            
             in
             this
             present
             state
             ,
             before
             you
             make
             such
             a
             certainty
             so
             necessary
             for
             any
             act
             of
             humane
             understanding
             .
             But
             ,
             if
             by
             
               Infallible
               certainty
            
             you
             mean
             only
             such
             as
             excludes
             all
             
               possibility
               of
               reasonable
               doubting
            
             upon
             the
             consideration
             of
             the
             validity
             and
             sufficiency
             of
             that
             Testimony
             I
             am
             to
             believe
             the
             Canon
             of
             Scripture
             upon
             ;
             then
             I
             assert
             ,
             that
             upon
             making
             the
             
               Churches
               Testimony
            
             to
             be
             fallible
             ,
             it
             doth
             not
             at
             all
             follow
             ,
             but
             that
             I
             may
             have
             so
             great
             a
             certainty
             as
             excludes
             the
             possibility
             of
             all
             
               reasonable
               doubting
            
             concerning
             the
             
               Canon
               of
               Scripture
            
             .
             For
             when
             I
             suppose
             the
             
               Churches
               Testimony
               fallible
            
             ,
             I
             do
             not
             thereby
             understand
             ,
             as
             though
             there
             were
             
               as
               great
               reason
               to
               suspect
               her
               deceived
               ,
               as
               not
               ,
            
             (
             nay
             ,
             I
             say
             there
             can
             be
             no
             reason
             to
             suspect
             her
             deceived
             )
             ;
             but
             by
             that
             I
             understand
             only
             this
             ,
             that
             the
             Church
             hath
             not
             any
             
               supernatural
               Infallibility
            
             given
             her
             in
             delivering
             such
             a
             Testimony
             ,
             or
             that
             such
             Infallibility
             must
             be
             the
             foundation
             of
             believing
             the
             thing
             so
             delivered
             .
             For
             whether
             I
             suppose
             your
             particular
             
               Church
               of
               Rome
            
             ,
             or
             the
             
               Catholick
               Church
            
             to
             be
             
               supernaturally
               Infallible
            
             in
             her
             Traditions
             ,
             there
             will
             be
             the
             same
             difficulty
             returning
             ,
             and
             an
             equal
             impossibility
             of
             vindicating
             our
             Faith
             from
             the
             entanglements
             of
             a
             Circle
             .
             For
             still
             the
             question
             unavoidably
             returns
             ,
             From
             whence
             I
             believe
             such
             a
             
               supernatural
               Infallibility
            
             in
             the
             Church
             ?
             For
             in
             that
             it
             is
             supernatural
             it
             must
             suppose
             some
             promise
             on
             which
             it
             depends
             ,
             that
             promise
             must
             be
             somewhere
             extant
             ,
             and
             that
             can
             be
             no
             where
             but
             in
             Scripture
             ;
             therefore
             when
             I
             am
             asked
             ,
             Why
             I
             believe
             the
             Canon
             of
             the
             Scripture
             to
             be
             true
             ;
             if
             I
             answer
             ,
             Because
             the
             Tradition
             of
             the
             
               Catholick
               Church
            
             is
             Infallible
             ,
             the
             question
             presently
             returns
             ,
             Since
             humane
             nature
             is
             in
             it self
             fallible
             ,
             whence
             comes
             the
             Church
             to
             have
             this
             Infallibility
             ?
             If
             I
             answer
             ,
             By
             the
             
               assistance
               of
               Gods
               spirit
            
             ,
             I
             am
             presently
             asked
             ,
             Since
             no
             man
             by
             the
             light
             of
             nature
             and
             meer
             reason
             can
             be
             assured
             of
             this
             ;
             how
             know
             you
             that
             you
             are
             not
             deceived
             in
             believing
             such
             an
             assistance
             ?
             If
             to
             this
             I
             answer
             ,
             Because
             God
             who
             is
             Infallible
             hath
             made
             this
             promise
             in
             his
             Word
             ,
             I
             am
             driven
             again
             to
             the
             
               first
               question
               ,
               How
               I
               know
               
               this
               to
               be
               Gods
               Word
               ,
            
             and
             must
             answer
             it
             as
             before
             ,
             Upon
             the
             
               infallible
               Testimony
               of
               the
               Catholick
               Church
               .
            
             Thus
             we
             see
             ,
             how
             impossible
             it
             is
             to
             avoid
             a
             Circle
             in
             the
             supposition
             of
             a
             
               supernatural
               Infallibility
            
             in
             the
             Churches
             Tradition
             .
             But
             ,
             if
             no
             more
             be
             meant
             but
             a
             kind
             of
             
               rational
               Infallibility
            
             (
             though
             those
             terms
             be
             not
             very
             proper
             )
             
               i.
               e.
            
             so
             
               great
               evidence
            
             ,
             as
             ,
             if
             I
             question
             it
             ,
             I
             may
             ,
             upon
             equal
             grounds
             ,
             question
             every
             thing
             which
             mankind
             yields
             the
             
               firmest
               Assent
            
             to
             ,
             because
             I
             cannot
             imagine
             ,
             that
             so
             great
             a
             part
             of
             the
             wisest
             ,
             and
             most
             considerative
             part
             of
             the
             world
             should
             be
             so
             grosly
             deceived
             in
             a
             matter
             of
             such
             moment
             (
             especially
             supposing
             a
             
               Divine
               Providence
            
             )
             then
             I
             freely
             and
             heartily
             assert
             ,
             We
             have
             such
             a
             kind
             of
             
               rational
               Infallibility
            
             ;
             or
             rather
             the
             highest
             degree
             of
             
               actual
               Certainty
            
             concerning
             the
             Truth
             of
             the
             
               Canon
               of
               Scripture
            
             ;
             and
             that
             the
             
               Catholick
               Church
               hath
               not
            
             de
             facto
             ,
             
               erred
               in
               defining
               it
            
             .
             Thus
             I
             have
             followed
             your
             discoursing
             Christian
             through
             all
             his
             doubts
             and
             perplexities
             ,
             and
             upon
             the
             result
             ,
             can
             find
             no
             ground
             at
             all
             either
             of
             doubting
             concerning
             the
             Scripture
             ,
             or
             of
             believing
             the
             Testimony
             of
             your
             Church
             ,
             or
             any
             ,
             to
             be
             an
             
               infallible
               ground
               of
               Faith.
            
             Your
             next
             passage
             ,
             is
             ,
             to
             tell
             us
             
               how
               his
               Lordships
               Dedalian
               windings
            
             (
             as
             you
             finely
             call
             them
             )
             
               are
               disintricated
            
             :
             A
             happy
             man
             you
             are
             at
             squaring
             Circles
             ,
             and
             getting
             out
             of
             Labyrinths
             .
             
             And
             thus
             it
             appears
             in
             the
             present
             case
             .
             For
             when
             his
             Lordship
             had
             said
             ,
             
               That
               the
               Tradition
               of
               the
               Church
               is
               too
               weak
               ,
               because
               that
               is
               not
               absolutely
               Divine
            
             ;
             you
             repeat
             over
             your
             already
             exploded
             Proposition
             ,
             that
             there
             may
             be
             
               an
               infallible
               Testimony
               which
               is
               not
               absolutely
               Divine
            
             ;
             which
             ,
             when
             I
             have
             your
             faculty
             of
             writing
             things
             ,
             which
             neither
             you
             ,
             nor
             any
             one
             else
             can
             understand
             I
             may
             admit
             of
             ;
             but
             till
             then
             ,
             I
             must
             humbly
             beg
             your
             pardon
             ,
             as
             not
             being
             able
             to
             assent
             to
             any
             thing
             which
             I
             cannot
             understand
             ,
             and
             have
             no
             reason
             to
             believe
             .
             And
             withall
             ,
             contrary
             to
             your
             second
             Answer
             ,
             it
             appears
             ,
             
               That
               if
               the
               Testimony
               of
               the
               Primitive
               ,
               were
               absolutely
               Divine
               ,
               because
               infallible
               ,
            
             the
             Testimony
             of
             the
             
               present
               Church
            
             ,
             must
             be
             
               absolutely
               Divine
            
             ,
             if
             it
             be
             infallible
             .
          
           
             The
             rest
             of
             this
             Chapter
             is
             spent
             in
             the
             examining
             some
             by-citations
             of
             men
             of
             your
             own
             side
             chiefly
             ,
             
             and
             therefore
             it
             is
             very
             little
             material
             as
             to
             the
             truth
             or
             falshood
             of
             the
             present
             Controversie
             ;
             yet
             ,
             because
             you
             seem
             to
             triumph
             so
             much
             assoon
             as
             you
             are
             off
             the
             main
             business
             ,
             I
             shall
             briefly
             return
             an
             Answer
             to
             the
             substance
             of
             what
             you
             say
             .
             His
             Lordship
             having
             asserted
             
               the
               Tradition
               of
               the
               Primitive
               Apostolical
               Church
               to
               be
               Divine
               ,
            
             
             and
             
               that
               the
               Church
               of
            
             England
             
               doth
               embrace
               that
               as
               much
               as
               any
               Church
               whatsoever
               ,
            
             withall
             adds
             ,
             
               That
               when
               S.
            
             Augustine
             
               said
               ,
               I
               would
               not
               believe
               the
               Gospel
               ,
            
             
             
               unless
               the
               Authority
               of
               the
               Catholick
               Church
               moved
               me
               ;
               some
               of
               your
               own
               will
               not
               endure
               should
               be
               understood
               ,
               save
               of
               the
               Church
               in
               the
               time
               of
               the
               Apostles
               only
               ;
               and
               some
               ,
               of
               the
               Church
               in
               general
               ,
               not
               excluding
               after
               Ages
               :
               but
               sure
               to
               include
               Christ
               and
               his
               Apostles
               .
            
             In
             your
             Answer
             to
             this
             ,
             you
             insult
             strangely
             over
             his
             Lordship
             in
             two
             things
             .
             
               First
               ,
               That
               he
               should
               say
               Some
               ,
               and
               mention
               but
               one
               in
               his
               Margent
               .
            
             2.
             
             
               That
               that
               One
               doth
               not
               say
               ,
               what
               he
               cites
               out
               of
               him
               .
            
             To
             the
             first
             I
             answer
             ,
             you
             might
             easily
             observe
             ,
             the
             use
             his
             Lordship
             makes
             of
             his
             Margent
             ,
             
             is
             not
             so
             much
             to
             bring
             clear
             and
             distinct
             proofs
             of
             what
             he
             writes
             in
             his
             Book
             ,
             but
             what
             hath
             some
             reference
             to
             what
             he
             there
             saies
             ;
             and
             therefore
             it
             was
             no
             absurdity
             for
             him
             to
             say
             in
             his
             Book
             indefinitely
             some
             ,
             and
             yet
             in
             his
             Margent
             only
             to
             mention
             Occham
             .
             For
             ,
             when
             his
             Lordship
             writ
             that
             ,
             no
             doubt
             his
             mind
             was
             upon
             others
             ,
             who
             asserted
             the
             same
             thing
             ,
             though
             he
             did
             not
             load
             his
             
             Margent
             with
             them
             .
             And
             ,
             that
             you
             may
             see
             ,
             I
             have
             reason
             for
             what
             I
             say
             ,
             I
             hope
             you
             will
             not
             suppose
             his
             Lordship
             unacquainted
             with
             the
             Testimonies
             of
             those
             of
             your
             side
             ,
             who
             do
             in
             terms
             assert
             this
             .
             That
             I
             may
             therefore
             free
             you
             from
             all
             kind
             of
             suspicion
             ;
             What
             think
             you
             of
             Gerson
             ,
             when
             ,
             speaking
             of
             the
             greater
             Authority
             of
             the
             
               Primitive
               Church
            
             than
             
               of
               the
               present
            
             :
             he
             adds
             .
             
               And
               by
               this
               means
               we
               come
               to
               understand
               ,
            
             
             
               what
               S.
            
             Augustine
             
               said
               ,
               I
               would
               not
               believe
               the
               Gospel
               ,
            
             &c.
             
             
               For
               there
               ,
               saith
               he
               ,
               he
               takes
               the
               Church
               for
               the
               Primitive
               Congregation
               of
               Believers
               ,
               who
               saw
               and
               heard
               Christ
               ,
               and
               were
               witnesses
               of
               what
               he
               did
               .
            
             Is
             not
             this
             Testimony
             plain
             enough
             for
             you
             ?
             But
             ,
             besides
             this
             ,
             we
             have
             another
             as
             evident
             ,
             in
             whom
             are
             those
             very
             words
             ,
             which
             his
             Lordship
             ,
             by
             a
             lapse
             of
             memory
             ,
             attributes
             to
             Occham
             :
             For
             Durandus
             plainly
             sayes
             ,
             
               That
               for
               what
               concerns
               the
               approbation
               of
               Scripture
               by
               the
               Church
               ,
               it
               is
               understood
               only
               of
               the
               Church
               which
               was
               in
               the
               Apostles
               times
               ,
            
             
             
               who
               were
               filled
               with
               the
               Holy
               Spirit
               ,
               and
               withall
               ,
               saw
               the
               Miracles
               of
               Christ
               ,
               and
               heard
               his
               Doctrine
               ;
               and
               on
               that
               account
               were
               convenient
               witnesses
               of
               all
               which
               Christ
               did
               ,
               or
               taught
               ,
               that
               by
               their
               Testimony
               ,
               the
               Scripture
               containing
               the
               actions
               and
               speeches
               of
               Christ
               ,
               might
               receive
               approbation
               .
            
             Do
             you
             yet
             desire
             a
             Testimony
             more
             express
             and
             full
             ,
             than
             this
             is
             ,
             of
             one
             who
             doth
             understand
             the
             Church
             exclusively
             of
             all
             successive
             to
             the
             Apostles
             ,
             when
             he
             had
             ,
             just
             before
             ,
             produced
             that
             known
             Testimony
             of
             S.
             Augustine
             ?
             You
             see
             then
             ,
             
               the
               Bishop
               had
               some
               reason
               to
               say
               ,
               Some
               of
               your
               Church
               asserted
               this
               to
               be
               S.
            
             Augustine
             
               's
               meaning
            
             ;
             and
             therefore
             your
             Instances
             of
             some
             ,
             where
             but
             one
             is
             meant
             ,
             are
             both
             impertinent
             and
             scurrilous
             .
             For
             ,
             where
             it
             is
             evidently
             known
             ,
             there
             was
             but
             one
             ,
             it
             were
             a
             Soloecism
             to
             say
             some
             ;
             as
             to
             say
             ,
             that
             some
             of
             the
             
               Apostles
               betrayed
               Christ
            
             ,
             when
             it
             is
             known
             ,
             that
             none
             but
             Judas
             did
             it
             .
             But
             ,
             if
             I
             should
             say
             ,
             that
             
               some
               Jesuits
            
             had
             writ
             for
             the
             killing
             of
             Kings
             ,
             and
             in
             the
             Margent
             should
             cite
             Mariana
             ,
             no
             person
             conversant
             in
             their
             writings
             ,
             would
             think
             it
             a
             Soloecism
             ;
             for
             ,
             though
             I
             produce
             him
             for
             a
             remarkable
             Instance
             ,
             yet
             that
             doth
             not
             imply
             ,
             that
             I
             have
             none
             else
             to
             produce
             ,
             but
             only
             that
             the
             mentioning
             of
             one
             ,
             might
             shew
             I
             was
             not
             without
             proof
             of
             what
             I
             said
             .
             For
             your
             impudent
             oblique
             slander
             on
             the
             memory
             of
             that
             
               excellent
               Prelate
               Arch-Bishop
            
             Cranmer
             ,
             when
             you
             say
             ,
             
               If
               a
               Catholick
               to
               disgrace
               the
               Protestant
               Primacy
               of
            
             Canterbury
             ,
             
               should
               say
               ,
               Some
               of
               them
               carried
               a
               holy
               Sister
               lockt
               up
               in
               a
               Chest
               about
               with
               them
               ,
               and
               name
            
             Cranmer
             
               only
               in
               the
               Margent
            
             ;
             His
             memory
             is
             infinitely
             above
             your
             slyest
             detractions
             ;
             and
             withall
             ,
             when
             you
             are
             about
             such
             a
             piece
             of
             Criticism
             ,
             I
             pray
             ,
             tell
             me
             ,
             what
             doth
             
               some
               of
               them
            
             relate
             to
             .
             Is
             Primacy
             the
             name
             of
             
               some
               men
            
             ?
             Just
             as
             if
             one
             should
             disgrace
             the
             See
             of
             Rome
             ,
             and
             say
             ,
             
               Some
               of
               them
               have
               been
               Atheists
               ,
               Magicians
               ,
               debauched
               ,
            
             &c.
             
             Though
             ,
             I
             confess
             ,
             it
             were
             a
             great
             injury
             in
             this
             case
             ,
             to
             cite
             but
             one
             in
             the
             Margent
             ,
             unless
             in
             pity
             to
             the
             Reader
             ;
             yet
             ,
             you
             may
             sooner
             vindicate
             
               some
               of
               them
            
             from
             a
             Soloecism
             in
             Language
             ,
             when
             the
             See
             of
             Rome
             went
             before
             ,
             than
             
               any
               of
               them
            
             from
             those
             Soloecisms
             in
             manners
             ,
             which
             your
             own
             Authours
             have
             complained
             of
             .
          
           
             But
             ,
             say
             you
             ,
             
               What
               if
               this
               singular-plural
               say
               no
               such
               thing
               ,
               as
               the
               words
               alledged
               by
               the
               Bishop
               signifie
               ?
            
             
             I
             have
             already
             granted
             it
             to
             have
             been
             a
             very
             venial
             mistake
             of
             memory
             in
             his
             Lordship
             of
             Occham
             for
             Durandus
             ;
             
             in
             whom
             those
             very
             words
             are
             which
             are
             in
             the
             Margent
             of
             his
             Lordships
             Book
             ,
             as
             appears
             in
             the
             Testimony
             already
             produced
             .
             I
             acknowledge
             therefore
             ,
             that
             Occham
             in
             that
             place
             of
             his
             Dialogues
             ,
             doth
             speak
             of
             the
             
               Catholick
               Church
               of
               all
               Ages
            
             ,
             comprehending
             the
             
               Apostles
               and
               Evangelists
            
             in
             it
             ;
             and
             in
             this
             sense
             he
             saith
             ,
             that
             place
             of
             S.
             Augustine
             is
             to
             be
             understood
             .
             But
             ,
             what
             advantage
             this
             is
             to
             your
             cause
             ,
             I
             cannot
             imagine
             .
             For
             ,
             what
             if
             the
             
               Catholick
               Church
            
             be
             taken
             in
             that
             comprehensive
             sense
             ,
             to
             include
             not
             only
             the
             Apostles
             ,
             but
             the
             Church
             successively
             from
             their
             times
             ?
             Doth
             it
             hence
             follow
             ,
             
               That
               it
               is
               not
               day
               though
               the
               Sun
               shines
               ?
            
             Or
             rather
             ,
             Doth
             it
             not
             follow
             ,
             That
             you
             are
             not
             so
             quick-sighted
             as
             you
             would
             seem
             to
             be
             ?
             And
             ,
             Whether
             his
             Lordship
             or
             you
             come
             nearer
             the
             meaning
             of
             Occham's
             words
             ,
             let
             any
             one
             judge
             .
             For
             they
             who
             speak
             of
             the
             Church
             in
             that
             comprehensive
             sense
             ,
             do
             only
             suppose
             the
             Infallibility
             to
             have
             been
             in
             the
             
               Primitive
               Apostolical
               Church
            
             ,
             but
             the
             
               successive
               Church
            
             to
             be
             only
             the
             chanel
             of
             conveyance
             of
             that
             Testimony
             down
             to
             us
             ,
             and
             so
             they
             say
             no
             more
             than
             we
             do
             .
             Thus
             Driedo
             expounds
             that
             place
             of
             S.
             
               Augustine
               ;
               who
               understands
               it
               of
               the
               Catholick
               Church
               ,
               which
               was
               from
               the
               beginning
               of
               the
               Christian
               Faith
               ,
            
             
             
               increasing
               according
               to
               the
               course
               of
               succession
               of
               Bishops
               to
               these
               times
               ,
               which
               Church
               comprehends
               in
               it
               the
               Colledge
               of
               Apostles
               .
            
             Do
             you
             think
             that
             these
             men
             did
             believe
             a
             
               present
               Infallibility
            
             in
             the
             Church
             ?
             If
             so
             ,
             To
             what
             end
             are
             they
             so
             careful
             to
             carry
             it
             so
             high
             as
             the
             Apostles
             ?
             Whereas
             ,
             on
             your
             Principle
             we
             can
             have
             no
             Assurance
             concerning
             any
             thing
             that
             the
             
               Apostles
               did
               or
               said
            
             but
             only
             for
             the
             
               Infallibility
               of
               the
               present
               Church
            
             .
             You
             must
             therefore
             understand
             the
             
               present
               Church
            
             exclusively
             of
             the
             
               Apostolical
               Church
            
             ;
             and
             therefore
             if
             S.
             Augustine
             be
             understood
             in
             their
             sense
             ,
             he
             is
             far
             enough
             from
             serving
             your
             purposes
             .
             But
             ,
             say
             you
             ,
             It
             is
             evident
             ,
             that
             S.
             
               Augustine
               must
               speak
               of
               the
               Church
               in
               his
               time
               ,
               because
               he
               speaks
               of
               that
               Church
               which
               said
               to
               him
               ,
            
             Noli
             credere
             Manichaeo
             ,
             
               which
               was
               not
               true
               of
               the
               Apostolical
               Church
               ?
            
             But
             ,
             Why
             might
             not
             the
             
               Apostolical
               Church
            
             be
             a
             reason
             to
             S.
             Augustine
             ,
             not
             to
             believe
             Manichaeus
             ,
             because
             he
             found
             no
             footsteps
             of
             his
             Doctrine
             in
             the
             Records
             of
             that
             Church
             ?
             Again
             ,
             suppose
             he
             means
             the
             
               present
               Church
            
             ,
             Doth
             he
             mean
             the
             
               infallible
               Testimony
            
             of
             the
             
               present
               Church
            
             ?
             Might
             not
             the
             Testimony
             of
             the
             Church
             ,
             supposing
             it
             fallible
             ,
             be
             sufficient
             for
             what
             S.
             Augustine
             saith
             of
             it
             ?
             I
             doubt
             it
             not
             :
             And
             ,
             you
             seem
             to
             have
             no
             great
             confidence
             in
             this
             Testimony
             your self
             ,
             when
             you
             add
             ,
             
               That
               though
               it
               be
               a
               point
               of
               Faith
               to
               believe
               that
               the
               Church
               is
               infallible
               ,
               in
               delivering
               Scripture
               to
               us
               ,
               yet
               it
               is
               not
               a
               point
               of
               Faith
               ,
               that
               her
               Infallibility
               is
               proved
               out
               of
               the
               cited
               place
               of
               S.
            
             Augustine
             .
             
               But
               ,
               when
            
             you
             say
             ,
             
               it
               is
               sufficient
               that
               it
               be
               clear
               and
               manifest
               out
               of
               the
               Text
               it self
               ,
            
             what
             Text
             do
             you
             mean
             ?
             S.
             Augustines
             ,
             or
             the
             Scriptures
             ?
             If
             S.
             Augustines
             ,
             you
             would
             do
             well
             to
             shew
             ,
             by
             what
             engines
             you
             force
             Infallibility
             out
             of
             his
             words
             ;
             if
             the
             Scriptures
             ,
             What
             becomes
             of
             our
             
               good
               Motives
               of
               Credibility
            
             ?
          
           
             When
             his
             Lordship
             objects
             ,
             
               That
               according
               to
               your
               Principles
            
             ,
             
             
               the
               Tradition
               of
               the
               present
               Church
               must
               be
               as
               infallible
               as
               that
               of
               the
               Primitive
               ,
            
             
             you
             very
             learnedly
             distinguish
             ,
             
               That
               if
               he
               means
               ,
               the
               one
               must
               be
               as
               truly
               and
               really
               infallible
               ,
            
             quoad
             substantiam
             ,
             
               as
               the
               other
               ,
               you
               grant
               it
               :
               But
               if
               he
               mean
               ,
            
             
             
               the
               one
               must
               be
               as
               highly
               and
               perfectly
               infallible
               ,
               as
               the
               other
               ,
            
             quoad
             modum
             ,
             
               you
               deny
               it
            
             .
             Very
             good
             still
             !
             It
             seems
             there
             are
             higher
             and
             lower
             degrees
             in
             Infallibility
             .
             I
             pray
             tell
             us
             ,
             What
             that
             is
             which
             is
             
               more
               than
               infallible
            
             ?
             
             The
             
               present
               Church
            
             (
             you
             say
             )
             
               is
               infallible
               ,
               but
               not
               so
               highly
               and
               perfectly
               infallible
               ,
            
             therefore
             there
             must
             be
             degrees
             in
             Infallibility
             ;
             and
             since
             the
             lowest
             degree
             is
             infallible
             ,
             that
             which
             is
             
               highly
               infallible
            
             ,
             must
             be
             more
             than
             infallible
             .
             Again
             ,
             What
             difference
             is
             there
             between
             the
             substance
             and
             the
             mode
             in
             Infallibility
             ;
             I
             had
             thought
             ,
             the
             
               substance
               of
               Infallibility
            
             had
             layn
             in
             the
             mode
             ;
             and
             I
             should
             rather
             think
             
               Infallibility
               it self
            
             to
             be
             a
             mode
             of
             Apprehension
             ▪
             then
             talk
             of
             
               substances
               and
               modes
            
             in
             it
             .
             But
             ,
             it
             may
             be
             ,
             you
             mean
             
               such
               kind
               of
               modes
               of
               Infallibility
               ,
               as
               absolute
               and
               hypothetical
               .
            
             If
             you
             do
             so
             ,
             explain
             your self
             by
             them
             ;
             and
             that
             we
             may
             better
             understand
             your
             meaning
             ,
             shew
             us
             whether
             the
             Church
             be
             at
             all
             capable
             of
             
               absolute
               Infallibility
            
             ;
             if
             not
             ▪
             What
             difference
             there
             is
             in
             degrees
             between
             the
             
               hypothetical
               Infallibility
               of
               the
               present
               and
               Primitive
               Church
               ,
            
             supposing
             both
             infallible
             in
             delivering
             their
             Testimony
             ,
             and
             no
             otherwise
             .
             For
             you
             yet
             again
             add
             ,
             
               Of
               the
               Churches
               Testimony
               being
               infallible
               ,
               but
               not
               simply
               Divine
               ,
            
             but
             it
             is
             the
             infallible
             Testimony
             of
             a
             desperate
             cause
             ,
             to
             have
             but
             one
             bad
             shift
             ,
             and
             to
             use
             it
             so
             often
             .
          
           
             Because
             you
             would
             be
             apt
             to
             say
             ,
             That
             upon
             his
             Lordships
             rejecting
             the
             Infallibility
             of
             Tradition
             ,
             he
             left
             no
             use
             at
             all
             of
             it
             ;
             
               He
               therefore
               tells
               you
            
             ,
             
             
               Notwithstanding
               that
               ,
               it
               is
               serviceable
               for
               very
               good
               ends
               ,
               that
               it
               induces
               Infidels
               to
               the
               reading
               and
               consideration
               of
               Scripture
               ,
               and
               that
               it
               instructs
               novices
               ,
               and
               doubters
               in
               the
               Faith
               ;
               which
               two
               ends
            
             (
             you
             say
             )
             
               fall
               short
               of
               the
               end
               of
               Tradition
               ;
               For
            
             (
             say
             you
             )
             
               it
               founds
               and
               establishes
               Believers
               ,
               even
               the
               greatest
               Doctors
               of
               the
               Church
            
             ;
             for
             which
             you
             cite
             again
             this
             same
             place
             of
             S.
             Augustine
             .
             But
             did
             not
             his
             Lordship
             tell
             you
             ,
             that
             some
             of
             your
             own
             understood
             that
             very
             place
             ,
             
               either
               of
               Novices
               or
               Infidels
            
             :
             For
             which
             ,
             besides
             the
             Testimony
             of
             some
             of
             your
             own
             party
             ,
             he
             adds
             this
             reason
             ,
             
               because
               the
               words
               immediately
               before
               are
               ,
               If
               thou
               find
               one
            
             qui
             Evangelio
             nondum
             credit
             ,
             
               which
               did
               not
               yet
               believe
               the
               Gospel
               ,
               What
               wouldst
               thou
               do
               to
               make
               him
               believe
               ?
            
             Ego
             vero
             non
             ,
             &c.
             To
             which
             you
             very
             prudently
             say
             nothing
             .
          
           
             Concerning
             Almayn's
             Opinion
             ,
             
               That
               we
               are
               first
               ,
               and
               more
               ,
               bound
               to
               believe
               the
               Church
               than
               the
               Scripture
            
             ;
             you
             would
             seem
             in
             terms
             to
             disavow
             it
             ,
             though
             very
             faintly
             ;
             
               it
               is
               not
               altogether
               true
            
             ;
             and
             hope
             to
             salve
             it
             by
             a
             distinction
             of
             
               priority
               of
               time
               and
               nature
            
             :
             and
             you
             acknowledge
             ,
             
               That
               in
               priority
               of
               nature
               we
               are
               first
               bound
               to
               believe
               the
               Church
               ,
            
             and
             ,
             I
             suppose
             ,
             in
             priority
             of
             time
             too
             ,
             if
             we
             believe
             the
             
               Scripture
               for
               the
               Churches
               sake
               :
               Yet
               ,
               you
               would
               not
               have
               it
               said
               ,
               That
               we
               are
               more
               bound
               to
               believe
               the
               Church
               than
               Scripture
            
             ;
             but
             it
             is
             not
             what
             you
             would
             have
             properly
             said
             ,
             but
             what
             follows
             from
             that
             antecedent
             ,
             which
             
               Jacobus
               Almayn
            
             puts
             .
             
               It
               is
               certain
            
             ,
             saith
             he
             ,
             
               that
               we
               are
               bound
               to
               believe
               all
               things
               contained
               in
               the
               Sacred
               Canon
               ,
               upon
               that
               account
               alone
               ,
               because
               the
               Church
               believes
               them
               ;
               therefore
               we
               are
               first
               ,
               and
               more
               ,
               bound
               to
               believe
               the
               Church
               than
               the
               Scripture
               ,
            
             which
             is
             so
             evident
             a
             consequence
             ,
             that
             nothing
             but
             shame
             would
             make
             you
             deny
             it
             .
          
           
             Touching
             Almayn's
             and
             Gerson's
             reading
             compelleret
             for
             commoveret
             ,
             his
             Lordship
             saith
             ,
             That
             Almayn
             falsifies
             the
             Text
             notoriously
             ;
             you
             say
             ,
             No
             ;
             but
             
               you
               had
               rather
               charitably
               think
               ,
               they
               both
               read
               it
               so
               in
               some
               Copies
            
             ;
             his
             Lordship
             produceth
             
               a
               very
               ancient
               M.S.
               for
               the
               common
               reading
               ,
            
             you
             none
             at
             all
             for
             that
             ,
             but
             only
             the
             concurrent
             Testimonies
             of
             
               some
               Schoolmen
            
             ,
             who
             must
             be
             confessed
             to
             be
             
               excellent
               Criticks
            
             ,
             and
             well
             versed
             in
             
               ancient
               M.SS.
            
             unless
             where
             they
             met
             with
             a
             
               little
               Greek
            
             ,
             or
             some
             
               hard
               Latin
               words
            
             ;
             and
             among
             whom
             ,
             the
             mistake
             of
             one
             would
             pass
             current
             for
             
             want
             of
             examining
             Copies
             ,
             let
             the
             Reader
             therefore
             judge
             ,
             whether
             Judgement
             be
             more
             probable
             :
             But
             ,
             I
             think
             it
             not
             worth
             while
             to
             say
             more
             about
             it
             .
          
           
             In
             your
             vindication
             of
             the
             Authority
             of
             Canus
             ,
             you
             make
             use
             of
             a
             very
             silly
             piece
             of
             Sophistry
             ;
             for
             ,
             say
             you
             ,
             
               Though
               he
               make
               Infidels
               and
               Novices
               in
               the
               Faith
               ,
               to
               be
               convinced
               by
               the
               Authority
               of
               the
               Church
               ;
               yet
               ,
               you
               say
               ,
               It
               doth
               not
               follow
               ,
               that
               he
               makes
               the
               said
               Authority
               a
               fallible
               ,
               but
               a
               certain
               and
               sure
               way
               to
               make
               them
               believe
               it
               .
            
             But
             ,
             1.
             
             The
             Question
             is
             ,
             Whether
             Canus
             doth
             understand
             that
             place
             of
             S.
             Augustine
             ,
             of
             Infidels
             and
             Novices
             or
             no
             ?
             2.
             
             Suppose
             he
             sayes
             ,
             
               It
               is
               a
               sure
               way
            
             ,
             Doth
             it
             therefore
             follow
             ,
             that
             it
             is
             
               an
               infallible
               way
            
             ?
             Is
             nothing
             certain
             but
             what
             is
             infallible
             ?
             I
             hope
             you
             are
             certain
             that
             the
             
               Church
               of
               Rome
            
             is
             the
             
               Cacholick
               Church
            
             ;
             but
             ,
             Are
             you
             infallible
             that
             she
             is
             so
             ?
             If
             you
             advance
             all
             certainty
             to
             Infallibility
             ,
             or
             bring
             down
             all
             Infallibility
             to
             Certainty
             ,
             every
             Christian
             is
             as
             infallible
             as
             your
             Church
             is
             :
             For
             ,
             I
             make
             no
             question
             ,
             but
             that
             every
             
               good
               Christian
            
             is
             certain
             of
             the
             Grounds
             and
             Principles
             of
             his
             Religion
             .
             The
             same
             thing
             you
             return
             upon
             again
             (
             after
             to
             little
             purpose
             you
             multiply
             words
             about
             Canus
             and
             Stapleton's
             Testimonies
             .
             )
             For
             ,
             say
             you
             ,
             because
             S.
             Augustine
             speaks
             of
             a
             
               sure
               way
            
             ,
             therefore
             he
             must
             mean
             an
             
               infallible
               way
            
             ,
             as
             though
             what
             was
             not
             
               supernaturally
               infallible
            
             ,
             was
             presently
             unsure
             .
             I
             pray
             ,
             tell
             me
             ,
             
               Are
               you
               sure
               that
               two
               and
               two
               make
               four
               ?
            
             Yet
             ,
             I
             hope
             you
             will
             not
             say
             ,
             You
             are
             
               supernaturally
               infallible
            
             that
             they
             do
             so
             .
             I
             hope
             ,
             you
             are
             sure
             ,
             there
             is
             a
             Pope
             at
             Rome
             ,
             and
             a
             goodly
             Colledge
             of
             Cardinals
             there
             ;
             but
             ,
             Are
             you
             infallible
             in
             this
             ?
             It
             is
             not
             then
             certainly
             the
             same
             ,
             to
             deny
             a
             thing
             to
             be
             infallible
             ,
             and
             to
             make
             it
             unsure
             :
             And
             ,
             you
             are
             either
             very
             weak
             ,
             or
             very
             wilful
             ,
             in
             saying
             so
             .
             In
             what
             sense
             this
             so
             much
             controverted
             place
             of
             S.
             Augustine
             ,
             is
             to
             be
             understood
             ,
             will
             be
             afterwards
             discussed
             ;
             and
             whether
             it
             be
             intended
             wholly
             for
             Infidels
             or
             no
             :
             only
             I
             shall
             take
             notice
             now
             ,
             how
             ,
             in
             the
             
               last
               words
            
             of
             this
             Chapter
             ,
             you
             would
             again
             inferr
             Infallibility
             from
             
               undoubted
               certainty
               .
               For
            
             ,
             say
             you
             ,
             
               the
               Church
               ,
               in
               S.
            
             Augustine's
             
               time
               ,
               esteemed
               her self
               undoubtedly
               certain
               ,
               that
               the
               Gospel
               was
               the
               infallible
               Word
               of
               God
               ;
               for
               otherwise
               she
               might
               be
               deceived
               her self
               ,
               and
               deceive
               others
               in
               commanding
               them
               to
               believe
               that
               to
               be
               God's
               Word
               ,
               which
               was
               only
               the
               word
               of
               man
               :
            
             But
             ,
             What
             is
             it
             you
             would
             inferr
             from
             all
             this
             ?
             For
             we
             believe
             the
             Church
             as
             undoubtedly
             certain
             ,
             as
             may
             be
             ,
             that
             the
             Scriptures
             are
             
               God's
               Word
            
             ;
             yet
             we
             are
             far
             enough
             from
             believing
             that
             her
             Testimony
             now
             is
             
               supernaturally
               infallible
            
             .
          
        
         
           
           
             CHAP.
             VII
             .
             The
             Protestant
             Way
             of
             resolving
             Faith.
             
          
           
             
               Several
               Principles
               premised
               in
               order
               to
               it
               .
               The
               distinct
               Questions
               set
               down
               ,
               and
               their
               several
               Resolution
               given
               .
               The
               Truth
               of
               matters
               of
               fact
               ,
               the
               Divinity
               of
               the
               Doctrine
               ,
               and
               of
               the
               Books
               of
               Scripture
               ,
               distinctly
               resolved
               into
               their
               proper
               grounds
               .
               Moral
               Certainty
               a
               sufficient
               Foundation
               for
               Faith
               ,
               and
               yet
               Christian
               Religion
               proved
               to
               be
               infallibly
               True.
               How
               Apostolical
               Tradition
               made
               by
               his
               Lordship
               a
               Foundation
               of
               Faith.
               Of
               the
               certainty
               we
               have
               of
               the
               Copies
               of
               Scripture
               ,
               and
               the
               Authority
               of
               them
               .
               S.
               Augustine's
               Testimony
               concerning
               Church-Authority
               ,
               largely
               discussed
               and
               vindicated
               .
               Of
               the
               private
               Spirit
               ,
               and
               the
               necessity
               of
               Grace
               .
               His
               Lordship's
               Way
               of
               resolving
               Faith
               vindicated
               .
               How
               far
               Scripture
               may
               be
               said
               to
               be
               known
               by
               its
               own
               Light.
               The
               several
               Testimonies
               of
               
                 Bellarmine
                 ,
                 Brierly
              
               ,
               and
               Hooker
               ,
               cleared
               .
            
          
           
             
             HAving
             thus
             far
             followed
             you
             through
             all
             your
             intricacies
             and
             windings
             ,
             and
             shewed
             ,
             with
             what
             diligence
             and
             subtilty
             you
             would
             juggle
             men
             out
             of
             their
             Faith
             ,
             under
             a
             pretence
             of
             Infallibility
             ;
             it
             will
             be
             necessary
             for
             the
             vindicating
             our
             Doctrine
             ,
             and
             the
             clearing
             this
             important
             Controversie
             with
             all
             evidence
             and
             perspicuity
             ,
             to
             lay
             down
             those
             certain
             grounds
             which
             we
             build
             our
             Faith
             upon
             .
             And
             ,
             although
             it
             be
             one
             of
             the
             greatest
             of
             your
             Modern
             Artifices
             to
             perswade
             the
             world
             ,
             that
             Protestants
             have
             no
             certain
             grounds
             of
             Faith
             at
             all
             ,
             yet
             I
             doubt
             not
             but
             to
             make
             it
             evident
             ,
             that
             the
             way
             taken
             by
             the
             most
             judicious
             and
             considerative
             Protestants
             ,
             is
             as
             satisfactory
             and
             reasonable
             ,
             as
             I
             have
             already
             made
             it
             appear
             ,
             that
             yours
             is
             unreasonable
             and
             ridiculous
             .
             Which
             I
             shall
             the
             rather
             do
             ,
             because
             ,
             through
             the
             want
             of
             a
             clear
             and
             distinct
             apprehension
             of
             the
             true
             way
             of
             resolving
             Faith
             ,
             no
             Controversie
             in
             Religion
             hath
             been
             more
             obscure
             and
             involved
             ,
             than
             this
             hath
             been
             .
             Therefore
             for
             our
             more
             distinct
             method
             of
             proceeding
             ,
             I
             shall
             first
             endeavour
             to
             prevent
             misunderstanding
             ,
             by
             premising
             several
             things
             which
             are
             necessary
             for
             a
             through
             opening
             the
             state
             of
             the
             Controversie
             ,
             and
             then
             come
             to
             the
             resolution
             of
             it
             .
             The
             things
             then
             I
             would
             premise
             ,
             are
             these
             following
             :
          
           
             1.
             
             That
             we
             enquire
             not
             after
             the
             
               reason
               ,
               why
               we
               assent
               to
               what
               is
               divinely
               revealed
               ,
            
             but
             after
             the
             
               reason
               why
               we
               believe
               any
               thing
               to
               be
               a
               Divine
               Revelation
               .
            
             Therefore
             when
             men
             speak
             of
             the
             
               last
               resolution
               of
               Faith
            
             into
             the
             Veracity
             of
             God
             revealing
             ,
             they
             speak
             that
             which
             is
             undoubtedly
             true
             ,
             but
             it
             reacheth
             not
             our
             present
             enquiry
             .
             I
             freely
             grant
             ,
             that
             the
             
               ultimate
               reason
            
             why
             any
             thing
             is
             believed
             ,
             is
             upon
             the
             Testimony
             of
             him
             from
             whom
             it
             comes
             ;
             and
             the
             greater
             the
             knowledge
             and
             fidelity
             is
             ,
             of
             him
             whose
             Testimony
             I
             believe
             ,
             the
             stronger
             my
             Assent
             is
             ,
             supposing
             I
             have
             sufficient
             evidence
             that
             it
             is
             his
             Testimony
             .
             But
             that
             is
             our
             present
             Question
             ,
             for
             it
             being
             taken
             for
             granted
             among
             all
             Christians
             ,
             that
             
               God's
               Testimony
            
             is
             
               absolutely
               infallible
            
             ,
             there
             can
             no
             dispute
             arise
             concerning
             the
             ground
             of
             resolving
             Faith
             ,
             supposing
             
               God's
               Revelation
            
             to
             be
             sufficiently
             known
             .
             For
             no
             one
             questions
             but
             
               God's
               Veracity
            
             however
             discovered
             ,
             is
             a
             sufficient
             ground
             for
             Faith
             ;
             but
             all
             the
             Question
             is
             ,
             How
             we
             come
             to
             know
             wherein
             this
             Veracity
             of
             God
             doth
             discover
             it self
             ;
             or
             what
             those
             
             things
             are
             which
             are
             immediately
             revealed
             by
             him
             .
             Therefore
             to
             tell
             us
             ,
             that
             the
             resolution
             of
             Faith
             is
             into
             
               Gods
               Infallible
               Testimony
            
             ,
             without
             shewing
             on
             what
             account
             this
             testimony
             is
             to
             be
             beleeved
             to
             be
             from
             God
             ,
             is
             ,
             to
             tell
             us
             that
             which
             no
             one
             doubts
             of
             ,
             and
             to
             escape
             that
             which
             is
             the
             main
             question
             .
             For
             in
             case
             Isaac
             should
             have
             denyed
             submission
             to
             his
             Fathers
             will
             when
             he
             went
             to
             be
             sacrificed
             ,
             till
             he
             could
             be
             satisfied
             concerning
             the
             lawfulness
             of
             that
             action
             which
             his
             Father
             went
             about
             ;
             Do
             you
             think
             it
             had
             been
             satisfactory
             to
             him
             ,
             if
             Abraham
             had
             told
             him
             ,
             that
             God
             had
             power
             to
             relax
             his
             own
             Laws
             ,
             and
             therefore
             he
             need
             not
             question
             the
             lawfulness
             of
             the
             action
             ;
             might
             not
             Isaac
             have
             presently
             answered
             ,
             That
             he
             did
             not
             question
             ,
             that
             what
             God
             commanded
             was
             lawful
             ,
             but
             that
             he
             desired
             ,
             was
             ,
             some
             evidence
             that
             he
             had
             a
             revelation
             for
             what
             he
             did
             .
             And
             the
             answer
             to
             this
             had
             been
             only
             pertinent
             and
             satisfactory
             .
             So
             that
             he
             might
             have
             no
             reason
             to
             question
             it
             ,
             although
             he
             did
             not
             believe
             any
             thing
             more
             then
             common
             fidelity
             in
             his
             Fathers
             testimony
             .
             For
             God
             never
             (
             when
             revelations
             were
             most
             common
             )
             thought
             it
             necessary
             to
             multiply
             revelations
             so
             far
             ,
             as
             to
             make
             one
             necessary
             to
             attest
             another
             ;
             but
             that
             revelation
             which
             was
             communicated
             to
             one
             was
             obligatory
             to
             all
             concerned
             in
             it
             ,
             though
             they
             could
             have
             nothing
             but
             
               Moral
               certainty
            
             for
             it
             .
             By
             this
             it
             appears
             ,
             that
             when
             we
             now
             speak
             of
             the
             resolution
             of
             Faith
             ,
             though
             the
             
               utmost
               reason
            
             of
             our
             assent
             ,
             is
             ,
             that
             Infallibility
             which
             is
             supposed
             in
             
               Divine
               Testimony
            
             ,
             yet
             the
             nearest
             and
             most
             proper
             resolution
             of
             it
             ,
             is
             ,
             into
             the
             grounds
             inducing
             us
             to
             believe
             that
             such
             a
             Testimony
             is
             
               truly
               Divine
            
             ,
             and
             the
             resolution
             of
             this
             cannot
             be
             into
             any
             Divine
             Testimony
             without
             a
             process
             in
             infinitum
             .
          
           
             2.
             
             That
             when
             we
             speak
             of
             the
             
               resolution
               of
               Faith
            
             ,
             by
             Faith
             we
             understand
             a
             rational
             and
             
               discursive
               act
            
             of
             the
             mind
             .
             For
             Faith
             being
             an
             assent
             upon
             evidence
             ,
             or
             reason
             inducing
             the
             mind
             to
             assent
             ,
             it
             must
             be
             a
             rational
             and
             
               discursive
               act
            
             ;
             and
             such
             a
             one
             that
             one
             may
             be
             able
             to
             give
             an
             account
             of
             to
             another
             .
             And
             this
             account
             which
             men
             are
             able
             to
             give
             why
             they
             do
             believe
             ,
             or
             on
             what
             ground
             they
             do
             it
             ,
             is
             that
             which
             we
             call
             
               resolving
               Faith.
            
             And
             by
             this
             it
             appears
             ,
             that
             whatever
             resolves
             Faith
             into
             its
             
               efficient
               cause
            
             ,
             (
             which
             some
             improperly
             call
             
               the
               Testimony
               of
               the
               spirit
            
             )
             though
             it
             may
             be
             true
             ,
             yet
             comes
             not
             home
             to
             the
             question
             .
             For
             if
             by
             the
             
               Testimony
               of
               the
               spirit
            
             be
             meant
             that
             operation
             of
             the
             spirit
             whereby
             saving
             Faith
             is
             wrought
             in
             us
             ,
             then
             it
             gives
             no
             account
             from
             the
             thing
             to
             be
             believed
             ,
             why
             we
             assent
             to
             it
             ,
             but
             only
             shews
             how
             Faith
             is
             wrought
             in
             us
             by
             way
             of
             efficiency
             ;
             which
             is
             rather
             resolving
             the
             question
             
               about
               the
               necessity
               of
               Grace
            
             than
             the
             
               grounds
               of
               Faith.
            
             Our
             question
             is
             not
             then
             ,
             concerning
             the
             necessity
             of
             
               infused
               habits
               of
               Grace
            
             ,
             but
             of
             those
             
               rational
               inducements
            
             which
             do
             incline
             the
             mind
             to
             a
             firm
             assent
             .
             For
             Faith
             in
             us
             ,
             however
             it
             is
             wrought
             ,
             being
             a
             perswasion
             of
             the
             mind
             ,
             it
             is
             not
             conceivable
             how
             there
             should
             be
             any
             
               discursive
               act
            
             of
             the
             mind
             ,
             without
             some
             reason
             causing
             the
             mind
             to
             assent
             to
             what
             is
             propounded
             to
             it
             .
             For
             without
             this
             ,
             Faith
             would
             be
             an
             unaccountable
             thing
             ,
             and
             
               the
               spirit
               of
               revelation
            
             would
             not
             be
             
               the
               spirit
               of
               wisdom
            
             ;
             and
             Religion
             would
             be
             exposed
             to
             the
             contempt
             of
             all
             unbelievers
             ,
             if
             we
             were
             able
             to
             give
             no
             other
             account
             of
             Faith
             ,
             then
             that
             it
             is
             wrought
             in
             us
             by
             the
             
               Spirit
               of
               God.
            
             When
             we
             speak
             therefore
             of
             the
             
               resolving
               Faith
            
             ,
             we
             mean
             ,
             what
             are
             the
             
               rational
               inducements
               to
               believe
            
             ,
             or
             what
             evidence
             there
             is
             in
             the
             object
             propounded
             to
             make
             us
             firmly
             assent
             to
             it
             .
          
           
             3.
             
             
               According
               to
               the
               different
               acts
               of
               Faith
               ,
               there
               must
               be
               assigned
               a
               different
               
               resolution
               of
               Faith.
            
             For
             every
             act
             being
             rational
             and
             discursive
             ,
             must
             have
             its
             proper
             grounds
             belonging
             to
             it
             ;
             unless
             we
             suppose
             that
             act
             elicited
             without
             any
             reason
             for
             it
             ,
             which
             is
             incongruous
             with
             the
             nature
             of
             the
             humane
             understanding
             .
          
           
             
             There
             are
             then
             in
             the
             question
             of
             
               resolution
               of
               Faith
            
             ,
             these
             three
             questions
             to
             be
             resolved
             .
             First
             ,
             
               Why
               I
               believe
               those
               things
               to
               be
               true
               which
               are
               contained
               in
               the
               Book
               called
               the
               Scripture
               ?
            
             2.
             
             
               Why
               I
               believe
               the
               Doctrine
               contained
               in
               that
               Book
               to
               be
               Divine
               ?
            
             3.
             
             
               Why
               I
               believe
               the
               Books
               themselves
               to
               be
               of
               Divine
               revelation
               ?
            
             Now
             every
             one
             of
             these
             questions
             admits
             of
             a
             different
             way
             of
             resolution
             ;
             as
             will
             appear
             by
             the
             handling
             each
             of
             them
             distinctly
             .
          
           
             1.
             
             If
             I
             be
             asked
             ,
             
               On
               what
               grounds
               I
               believe
               the
               things
               to
               be
               true
               which
               are
               contained
               in
               Scripture
               ?
            
             my
             answer
             must
             be
             ,
             From
             the
             
               greatest
               evidence
               of
               truth
            
             ,
             which
             things
             of
             that
             nature
             are
             capable
             of
             .
             If
             therefore
             the
             persons
             who
             are
             supposed
             to
             have
             writ
             these
             things
             ,
             were
             such
             who
             were
             fully
             acquainted
             with
             what
             they
             writ
             of
             ;
             if
             they
             were
             such
             persons
             who
             cannot
             be
             suspected
             of
             any
             design
             to
             deceive
             men
             by
             their
             writings
             ;
             and
             if
             I
             be
             certain
             that
             these
             which
             go
             under
             the
             name
             of
             their
             writings
             ,
             are
             undoubtedly
             theirs
             ;
             I
             must
             have
             sufficient
             grounds
             to
             believe
             the
             truth
             of
             them
             .
             Now
             that
             the
             
               writers
               of
               these
               things
               cannot
               be
               suspected
               of
               ignorance
               ,
            
             appears
             by
             the
             time
             and
             age
             they
             writ
             in
             ,
             when
             the
             story
             of
             these
             things
             was
             new
             ,
             and
             such
             multitudes
             were
             willing
             enough
             to
             have
             contradicted
             it
             ,
             if
             any
             thing
             had
             beeen
             amiss
             :
             besides
             ,
             some
             of
             the
             writers
             had
             been
             intimately
             conversant
             with
             the
             person
             and
             actions
             of
             him
             whom
             they
             writ
             most
             of
             .
             
               That
               they
               could
               have
               no
               intent
               to
               deceive
               ,
            
             appears
             from
             the
             simplicity
             and
             candour
             both
             of
             their
             actions
             and
             writings
             ,
             from
             their
             contempt
             of
             the
             world
             ,
             and
             exposing
             themselves
             to
             the
             greatest
             hazards
             to
             bear
             witness
             to
             them
             .
             
               That
               these
               are
               the
               very
               same
               writings
               ,
            
             appears
             by
             all
             the
             evidence
             can
             be
             desired
             ;
             For
             we
             have
             as
             great
             ,
             if
             not
             much
             greater
             reason
             to
             believe
             them
             to
             be
             the
             Authors
             of
             the
             Books
             under
             their
             Names
             ,
             than
             any
             other
             writers
             of
             any
             Books
             whatsoever
             ,
             both
             because
             the
             matters
             are
             of
             greater
             moment
             ,
             and
             therefore
             men
             might
             be
             supposed
             more
             inquisitive
             about
             them
             ;
             and
             that
             they
             have
             been
             unanimously
             received
             for
             〈◊〉
             from
             the
             very
             time
             of
             their
             being
             first
             written
             ,
             (
             except
             some
             very
             few
             ,
             which
             upon
             strict
             examination
             were
             admitted
             too
             )
             and
             we
             find
             these
             very
             Books
             cited
             by
             the
             learned
             Christians
             under
             these
             Names
             in
             that
             time
             ,
             when
             it
             had
             been
             no
             difficulty
             to
             have
             found
             out
             several
             of
             the
             Original
             Copy's
             themselves
             .
             When
             therefore
             they
             were
             universally
             received
             by
             Christians
             ,
             never
             doubted
             of
             by
             Jews
             ,
             or
             
               Heathen
               Philosophers
            
             :
             we
             have
             as
             great
             evidence
             for
             this
             
               first
               act
               of
               Faith
            
             ,
             as
             it
             is
             capable
             of
             .
             And
             he
             is
             unreasonable
             who
             desires
             more
             .
          
           
             2.
             
             
               If
               I
               be
               asked
               ,
               why
               I
               believe
               the
               Doctrine
               contained
               in
               these
               Books
               to
               be
               Divine
               ?
            
             I
             must
             give
             in
             two
             things
             for
             answer
             .
             1.
             
             
               That
               in
               the
               Age
               when
               the
               Doctrine
               was
               delivered
               ,
               there
               was
               sufficient
               reason
               to
               believe
               it
               Divine
               .
            
             2.
             
             
               That
               if
               there
               was
               sufficient
               reason
               then
               ,
               we
               have
               sufficient
               reason
               now
               .
            
          
           
             1.
             
             
               That
               in
               the
               Age
               when
               the
               Doctrine
               was
               delivered
               ,
               there
               was
               sufficient
               reason
               to
               believe
               it
               Divine
            
             ;
             Supposing
             then
             ,
             that
             we
             already
             believe
             upon
             the
             former
             answer
             ,
             that
             all
             
               the
               matters
               of
               fact
            
             be
             true
             ,
             I
             answer
             ,
             that
             if
             Christ
             did
             such
             unparalle●d
             miracles
             ,
             and
             rose
             from
             the
             dead
             ,
             they
             who
             heard
             his
             Doctrine
             had
             reason
             to
             believe
             it
             to
             be
             of
             God
             :
             and
             this
             I
             suppose
             the
             greatest
             Infidel
             would
             not
             deny
             ,
             if
             himself
             had
             been
             one
             of
             the
             witnesses
             of
             his
             actions
             and
             resurection
             .
          
           
           
             2.
             
             
               That
               if
               they
               had
               reason
               then
               ,
               we
               have
               so
               now
            
             ;
             because
             tradition
             to
             us
             doth
             only
             supply
             the
             want
             of
             our
             senses
             ,
             as
             to
             what
             Christ
             did
             and
             spake
             ;
             
               i.
               e.
            
             That
             tradition
             is
             a
             kind
             of
             derivative
             and
             
               perpetuated
               sensation
            
             to
             us
             ;
             it
             being
             of
             the
             same
             use
             to
             us
             now
             which
             our
             eyes
             and
             ears
             had
             been
             ,
             if
             we
             had
             been
             actually
             present
             when
             Christ
             delivered
             his
             Doctrine
             and
             wrought
             his
             Miracles
             .
             Which
             that
             we
             may
             better
             understand
             ,
             we
             may
             consider
             what
             the
             use
             of
             our
             senses
             had
             been
             ,
             if
             we
             had
             been
             then
             present
             ;
             and
             consequently
             what
             the
             use
             of
             tradition
             is
             now
             to
             us
             .
             Now
             it
             is
             apparent
             ,
             that
             the
             use
             of
             the
             senses
             ,
             to
             those
             
               who
               saw
               the
               Miracles
               and
               heard
               the
               Doctrine
               of
               Christ
               ,
            
             was
             not
             to
             give
             any
             credibility
             to
             either
             of
             them
             ,
             but
             only
             to
             be
             the
             means
             of
             conveying
             to
             them
             those
             things
             which
             might
             induce
             them
             to
             believe
             ;
             the
             same
             doth
             tradition
             now
             to
             us
             ,
             it
             doth
             not
             in
             it self
             make
             the
             Doctrin
             more
             credible
             ,
             but
             supplies
             the
             use
             of
             our
             senses
             in
             a
             certain
             conveyance
             of
             those
             things
             to
             us
             which
             were
             the
             motives
             to
             believe
             then
             .
             For
             the
             motives
             to
             Faith
             both
             to
             them
             and
             us
             are
             the
             same
             ,
             only
             the
             manner
             of
             conveyance
             is
             different
             ;
             but
             our
             case
             is
             much
             the
             same
             with
             those
             who
             lived
             in
             the
             same
             Age
             ,
             but
             by
             reason
             of
             distance
             of
             place
             could
             not
             be
             personally
             present
             at
             what
             
               Christ
               did
            
             or
             said
             ;
             now
             if
             those
             persons
             were
             obliged
             to
             believe
             ,
             and
             had
             sufficient
             reason
             for
             Faith
             ,
             who
             by
             reason
             of
             
               distance
               of
               place
            
             could
             not
             exercise
             their
             senses
             about
             
               Christs
               Doctrine
            
             and
             Miracles
             ,
             the
             same
             reason
             and
             obligation
             have
             we
             ,
             who
             cannot
             do
             it
             by
             reason
             of
             
               distance
               of
               time
            
             .
             And
             if
             there
             be
             any
             advantage
             on
             either
             side
             ,
             it
             is
             on
             ours
             ,
             because
             though
             the
             tradition
             doth
             not
             in
             it self
             give
             any
             credibility
             to
             the
             Doctrine
             ,
             yet
             there
             are
             such
             circumstances
             accompanying
             this
             tradition
             ,
             which
             may
             much
             facilitate
             our
             belief
             above
             theirs
             :
             because
             by
             such
             a
             continued
             tradition
             we
             have
             an
             evidence
             of
             the
             efficacy
             of
             this
             Doctrine
             ,
             which
             had
             so
             continual
             a
             power
             as
             to
             engage
             so
             many
             in
             all
             ages
             since
             its
             first
             appearance
             to
             be
             the
             propagators
             and
             defenders
             of
             it
             .
             And
             therefore
             this
             hath
             very
             much
             the
             advantage
             of
             the
             report
             of
             any
             
               credible
               persons
            
             in
             that
             age
             ,
             who
             might
             report
             to
             any
             at
             distance
             the
             Miracles
             and
             
               Doctrine
               of
               Christ.
            
             And
             this
             is
             the
             way
             of
             resolution
             of
             Faith
             ,
             which
             the
             Scripture
             it self
             directs
             us
             to
             .
             
               How
               shall
               we
               escape
               if
               we
               neglect
               so
               great
               salvation
               ,
               which
               at
               the
               first
               began
               to
               be
               spoken
               by
               the
               Lord
               ,
            
             
             
               and
               was
               confirmed
               unto
               us
               by
               them
               that
               heard
               him
               :
               God
               also
               bearing
               them
               witness
               both
               with
               signs
               and
               wonders
               ,
               and
               with
               diverse
               miracles
               and
               gifts
               of
               the
               Holy
               Ghost
               ,
               according
               to
               his
               own
               will
               ?
            
             Where
             we
             plainly
             see
             ,
             the
             
               resolution
               of
               Faith
            
             as
             to
             the
             Divinity
             of
             the
             Doctrine
             was
             into
             the
             Miracles
             wrought
             for
             the
             confirmation
             of
             it
             (
             which
             was
             the
             proper
             witness
             or
             
               testimony
               of
               the
               Holy
               Ghost
            
             )
             but
             the
             means
             of
             conveyance
             was
             by
             the
             tradition
             of
             those
             who
             were
             eye
             and
             ear-witnesses
             of
             what
             Christ
             said
             or
             did
             .
             As
             therefore
             it
             was
             not
             supposed
             necessary
             for
             them
             who
             saw
             the
             miracles
             of
             Christ
             ,
             either
             to
             have
             some
             
               inward
               Testimony
            
             of
             the
             Spirit
             ,
             or
             some
             external
             
               Infallible
               Testimony
            
             of
             the
             Church
             ,
             to
             assure
             them
             that
             these
             miracles
             were
             really
             done
             by
             Christ
             ,
             but
             God
             left
             them
             to
             the
             judgement
             of
             sense
             ;
             so
             proportionably
             neither
             of
             those
             two
             is
             now
             necessary
             for
             the
             
               resolution
               of
               our
               Faith
            
             ,
             but
             God
             instead
             of
             the
             judgement
             of
             sense
             leaves
             us
             to
             the
             evidence
             of
             Tradition
             .
          
           
             Object
             .
             
               But
               all
               this
               is
            
             (
             you
             say
             )
             
               no
               more
               then
               Moral
               certainty
               ,
               which
               being
               fallible
               ,
            
             
             
               we
               cannot
               from
               thence
               be
               assured
               that
               Christian
               Religion
               is
               Infallibly
               true
               ?
               Answ.
            
             This
             being
             the
             great
             bug-bear
             wherewith
             you
             would
             fright
             men
             out
             of
             their
             Religion
             ,
             I
             shall
             in
             this
             place
             shew
             ,
             that
             it
             serves
             only
             to
             scare
             fools
             and
             children
             with
             .
             For
             ,
             1.
             
             What
             greater
             certainty
             had
             they
             who
             lived
             in
             the
             time
             of
             Christ
             and
             his
             Apostles
             ,
             and
             did
             not
             see
             
             their
             Miracles
             ?
             Had
             they
             ,
             or
             could
             they
             have
             ,
             any
             more
             than
             this
             you
             call
             
               moral
               Certainty
            
             ?
             and
             ,
             Do
             you
             really
             think
             ,
             that
             all
             such
             could
             not
             be
             sufficiently
             assured
             ,
             that
             
               Christian
               Religion
            
             was
             infallibly
             true
             ?
             2.
             
             
               Moral
               Certainty
            
             may
             be
             a
             sufficient
             Foundation
             for
             the
             most
             
               firm
               Assent
            
             ;
             and
             therefore
             ,
             if
             the
             matter
             to
             be
             believed
             be
             the
             
               infallible
               Truth
            
             of
             a
             Doctrine
             upon
             
               suitable
               evidence
            
             ,
             though
             we
             have
             now
             but
             
               moral
               Certainty
            
             of
             that
             evidence
             ,
             the
             Assent
             may
             be
             firm
             to
             such
             a
             Doctrine
             as
             infallible
             .
             And
             therefore
             the
             grand
             mistake
             lyes
             here
             ,
             as
             though
             our
             Faith
             were
             resolved
             finally
             into
             this
             
               moral
               Certainty
            
             ;
             or
             ,
             as
             if
             the
             Faith
             of
             those
             who
             saw
             
               Christ's
               Miracles
            
             ,
             were
             resolved
             into
             their
             eyes
             ,
             and
             not
             into
             the
             Miracles
             ;
             for
             as
             their
             eyes
             were
             but
             the
             means
             of
             conveyance
             of
             that
             evidence
             which
             was
             infallible
             ,
             so
             is
             that
             Tradition
             to
             us
             by
             which
             we
             have
             our
             Certainty
             of
             those
             evidences
             of
             the
             
               infallible
               Truth
            
             of
             
               Christian
               Religion
            
             .
             And
             we
             are
             further
             to
             consider
             that
             the
             nature
             of
             Certainty
             is
             not
             so
             much
             to
             be
             taken
             from
             the
             
               matters
               themselves
            
             ,
             as
             from
             the
             grounds
             inducing
             the
             Assent
             ;
             that
             is
             ,
             Whether
             the
             things
             be
             
               Mathematical
               ,
               Physical
            
             ,
             or
             Moral
             ;
             if
             there
             be
             no
             reason
             to
             question
             the
             grounds
             of
             belief
             ,
             the
             case
             is
             all
             one
             as
             to
             the
             nature
             of
             the
             Assent
             .
             So
             that
             
               moral
               Certainty
            
             may
             be
             as
             great
             as
             Mathematical
             and
             Physical
             ,
             supposing
             as
             little
             reason
             to
             doubt
             in
             
               moral
               things
            
             as
             to
             their
             natures
             ,
             as
             in
             Mathematical
             and
             Physical
             as
             to
             theirs
             .
             Therefore
             this
             great
             quarrel
             about
             
               moral
               Certainty
            
             is
             very
             unreasonable
             ;
             unless
             it
             be
             proved
             ,
             that
             there
             is
             no
             cause
             of
             
               firm
               Assent
            
             upon
             
               moral
               grounds
            
             ;
             now
             ,
             if
             the
             cause
             of
             the
             Assent
             may
             be
             ,
             as
             equal
             and
             proportionable
             to
             their
             nature
             in
             
               moral
               things
            
             ,
             as
             in
             Mathematical
             ;
             there
             may
             be
             as
             firm
             an
             Assent
             in
             the
             One
             ,
             as
             in
             the
             Other
             ,
             as
             I
             have
             already
             shewed
             .
             For
             which
             ,
             this
             reason
             is
             plain
             and
             evident
             ,
             that
             Certainty
             implies
             the
             taking
             away
             all
             
               suspicion
               of
               doubt
            
             :
             But
             there
             can
             be
             no
             taking
             away
             all
             
               suspicion
               of
               doubt
            
             in
             Mathematical
             things
             ,
             without
             
               Mathematical
               evidence
            
             ;
             but
             in
             
               moral
               things
            
             ,
             all
             suspicion
             of
             doubt
             is
             removed
             upon
             
               moral
               evidence
            
             ,
             and
             therefore
             the
             Certainty
             may
             be
             as
             great
             in
             the
             Assent
             to
             one
             as
             the
             other
             .
             Thus
             ,
             we
             see
             ,
             how
             unjustly
             ,
             and
             how
             much
             to
             the
             dishonour
             of
             Religion
             you
             quarrel
             with
             
               moral
               evidence
            
             ,
             as
             an
             uncertain
             thing
             .
             But
             ,
             I
             answer
             yet
             further
             ,
             3.
             
             
               That
               the
               greatest
               assurance
               we
               can
               desire
               ,
               that
               any
               Religion
               is
               infallibly
               True
               ,
               is
               from
               moral
               Certainty
            
             ;
             and
             that
             upon
             these
             three
             grounds
             .
             1.
             
             
               Because
               the
               grounds
               of
               all
               Religion
               are
               capable
               of
               no
               more
               .
            
             2.
             
             
               Because
               the
               highest
               evidence
               of
               any
               Religion
               must
               depend
               upon
               it
               .
            
             3.
             
             
               Because
               this
               ,
               in
               it self
               ,
               may
               evidently
               demonstrate
               ,
               that
               Christian
               Religion
               is
               infallibly
               True.
               
            
          
           
             1.
             
             
               There
               can
               be
               no
               greater
               than
               this
               moral
               Certainty
               of
               the
               main
               Foundations
               of
               all
               Religion
               ,
            
             which
             are
             ,
             The
             
               Being
               of
               God
            
             ,
             and
             
               Immortality
               of
               souls
            
             ;
             without
             the
             supposition
             of
             which
             ,
             there
             can
             be
             no
             such
             thing
             as
             Infallibility
             in
             the
             world
             ;
             and
             therefore
             from
             thence
             I
             may
             easily
             prove
             ,
             that
             there
             can
             be
             no
             more
             than
             moral
             Certainty
             of
             the
             existence
             of
             a
             Deity
             .
             For
             ,
             if
             the
             very
             notion
             of
             Infallibility
             doth
             suppose
             a
             God
             ,
             then
             you
             cannot
             infallibly
             prove
             that
             there
             is
             One
             (
             in
             your
             sense
             of
             Infallibility
             )
             for
             then
             you
             must
             beg
             the
             Question
             ,
             and
             suppose
             that
             already
             to
             be
             ,
             which
             you
             are
             proving
             the
             existence
             of
             :
             Now
             that
             ,
             Infallibility
             in
             us
             doth
             suppose
             the
             
               existence
               of
               God
            
             ,
             appears
             most
             evidently
             ,
             because
             ,
             mans
             understanding
             being
             of
             it self
             fallible
             ,
             it
             cannot
             be
             supposed
             in
             any
             thing
             infallible
             ,
             without
             the
             
               supernatural
               Assistance
            
             of
             a
             
               being
               Infallible
            
             ,
             which
             can
             be
             nothing
             else
             but
             God.
             But
             ,
             if
             you
             think
             you
             have
             
               infallible
               proofs
            
             ,
             produce
             them
             ,
             and
             convince
             the
             world
             of
             Atheists
             by
             them
             :
             We
             acknowledge
             we
             have
             as
             great
             evidence
             and
             certainty
             ,
             as
             humane
             nature
             is
             capable
             of
             ,
             of
             a
             Being
             of
             
             such
             a
             Nature
             as
             God
             is
             ,
             from
             the
             consideration
             of
             his
             works
             ;
             but
             all
             this
             still
             is
             
               moral
               Certainty
            
             ;
             for
             the
             grounds
             are
             neither
             
               Mathematically
               demonstrative
            
             ,
             nor
             
               supernaturally
               infallible
            
             .
             What
             folly
             and
             madness
             then
             is
             it
             for
             your
             party
             to
             cry
             out
             so
             much
             against
             
               moral
               Certainty
               in
               Religion
            
             ,
             when
             the
             Foundation
             of
             all
             Religion
             is
             capable
             of
             no
             more
             ;
             And
             may
             not
             this
             justly
             increase
             our
             suspicion
             ,
             that
             under
             
               moral
               Certainty
            
             you
             strike
             at
             the
             Foundation
             of
             all
             Religion
             ?
          
           
             2.
             
             
               Suppose
               God
               gives
               the
               most
               infallible
               evidence
               of
               any
               Religion
               ,
               it
               is
               not
               possible
               ,
               but
               that
               some
               who
               are
               bound
               to
               believe
               that
               Religion
               ,
               can
               have
               any
               more
               than
               moral
               Certainty
               of
               it
               .
            
             And
             ,
             for
             all
             that
             ,
             I
             know
             the
             greatest
             
               Physical
               Certainty
            
             is
             as
             liable
             to
             question
             as
             moral
             ;
             there
             being
             as
             great
             a
             
               possibility
               of
               Deception
            
             in
             that
             ,
             as
             a
             
               suspicion
               of
               doubt
            
             in
             this
             ,
             and
             oft-times
             greater
             .
             What
             advantage
             then
             had
             those
             who
             stood
             by
             ,
             and
             saw
             the
             miracles
             of
             
               Moses
               and
               Christ
            
             ,
             above
             those
             who
             did
             not
             ,
             but
             had
             the
             report
             of
             them
             conveyed
             to
             them
             in
             an
             unquestionable
             manner
             ?
             Besides
             ,
             it
             is
             apparent
             ,
             God's
             great
             aim
             in
             any
             Religion
             ,
             is
             most
             at
             the
             good
             of
             those
             who
             can
             have
             only
             a
             
               moral
               Certainty
            
             of
             the
             great
             evidences
             of
             the
             Truth
             of
             that
             Religion
             ;
             because
             it
             being
             God's
             intention
             ,
             that
             the
             Religion
             delivered
             by
             Him
             ,
             should
             be
             not
             meerly
             for
             the
             benefit
             of
             those
             very
             few
             persons
             who
             could
             be
             present
             at
             such
             things
             ,
             but
             for
             the
             advantage
             of
             those
             incomparably
             greater
             numbers
             ,
             who
             ,
             by
             reason
             of
             distance
             of
             
               place
               and
               age
            
             ,
             could
             not
             be
             present
             ;
             it
             would
             argue
             a
             strange
             want
             of
             provision
             for
             mens
             Faith
             ,
             unless
             
               moral
               Certainty
            
             were
             sufficient
             .
             Only
             you
             indeed
             will
             suppose
             that
             which
             God
             himself
             never
             thought
             necessary
             ,
             
               viz.
               an
               infallible
               Testimony
               of
               the
               present
               Church
            
             ;
             but
             to
             what
             good
             purposes
             you
             have
             introduced
             this
             ,
             hath
             largely
             appeared
             already
             .
          
           
             3.
             
             
               Moral
               Certainty
               yields
               us
               sufficient
               Assurance
               ,
               that
               Christian
               Religion
               is
               infallibly
               true
               :
            
             And
             that
             I
             prove
             ,
             because
             
               moral
               Certainty
            
             may
             evidently
             shew
             us
             the
             Credibility
             of
             the
             
               Christian
               Religion
            
             ,
             which
             you
             deny
             not
             ,
             nor
             any
             else
             ;
             and
             ,
             that
             from
             the
             Credibility
             of
             it
             ,
             the
             
               infallible
               Truth
            
             of
             it
             may
             be
             proved
             ,
             will
             appear
             by
             these
             two
             things
             :
          
           
             1.
             
             
               That
               where
               there
               is
               evident
               Credibility
               in
               the
               matter
               propounded
               ,
               there
               doth
               arise
               upon
               men
               an
               obligation
               to
               believe
               :
            
             And
             that
             is
             proved
             both
             by
             your
             own
             confession
             (
             as
             to
             the
             
               Churches
               Infallibility
            
             being
             believed
             on
             the
             Motives
             of
             Credibility
             )
             and
             from
             
               Gods
               intention
            
             ,
             in
             giving
             such
             Motives
             ,
             which
             was
             ,
             to
             perswade
             them
             to
             believe
             ,
             as
             appears
             by
             multitudes
             of
             places
             of
             Scripture
             ;
             and
             withall
             ,
             though
             the
             meer
             Credibility
             of
             the
             Motives
             might
             at
             first
             suppose
             some
             doubts
             concerning
             the
             Infallibility
             of
             the
             Doctrine
             ,
             yet
             it
             is
             not
             consistent
             with
             any
             doubt
             ,
             as
             to
             the
             Infallibility
             of
             the
             
               obligation
               to
               believe
            
             ;
             because
             there
             can
             be
             no
             other
             reason
             assigned
             of
             these
             
               Motives
               of
               Credibility
            
             ,
             than
             the
             inducing
             on
             men
             an
             obligation
             to
             Faith.
             
          
           
             2.
             
             
               That
               where
               there
               is
               such
               an
               obligation
               to
               believe
               ,
               we
               have
               the
               greatest
               assurance
               ,
               that
               the
               matter
               to
               be
               believed
               is
               infallibly
               True
               :
            
             Which
             depends
             upon
             this
             manifest
             proof
             ,
             
               That
               God
               cannot
               oblige
               men
               to
               believe
               a
               lye
            
             ;
             it
             being
             repugnant
             to
             all
             our
             conceptions
             of
             the
             Veracity
             and
             
               Goodness
               of
               God
            
             ,
             to
             imagine
             ,
             that
             God
             should
             require
             from
             men
             (
             on
             the
             pain
             of
             
               eternal
               damnation
            
             ,
             for
             not
             believing
             )
             to
             believe
             something
             as
             
               infallibly
               True
            
             ,
             which
             is
             really
             false
             .
             Thus
             ,
             you
             see
             ,
             what
             a
             clear
             and
             pregnant
             demonstration
             we
             have
             of
             the
             
               infallible
               Truth
               of
               Christian
               Religion
            
             from
             
               moral
               Certainty
            
             ;
             How
             injurious
             then
             have
             those
             of
             your
             party
             been
             ,
             who
             have
             charged
             this
             opinion
             of
             believing
             upon
             
               moral
               Certainty
            
             ,
             with
             betraying
             Religion
             ,
             and
             
             denying
             
               Christian
               Religion
            
             to
             be
             
               infallibly
               True.
            
             Thus
             much
             for
             this
             grand
             Objection
             ;
             I
             now
             come
             to
             the
             last
             Question
             considerable
             in
             the
             Resolution
             .
          
           
             
             3.
             
             
               On
               what
               account
               do
               I
               believe
               these
               particular
               Books
               of
               Scripture
               to
               be
               Gods
               Word
               ?
            
             Which
             may
             admit
             of
             a
             double
             sense
             :
             1.
             
             
               On
               what
               account
               I
               do
               believe
               the
               Doctrine
               contained
               in
               these
               Books
               to
               be
               Gods
               Word
               ?
            
             2.
             
             
               On
               what
               account
               I
               do
               believe
               the
               Books
               containing
               this
               Doctrine
               to
               be
               Gods
               Word
               ?
            
             As
             to
             the
             first
             ,
             I
             have
             answered
             already
             ,
             viz.
             Upon
             the
             same
             
               rational
               evidence
            
             which
             God
             gave
             ,
             that
             the
             Testimony
             of
             those
             who
             delivered
             ,
             was
             a
             Divine
             and
             
               infallible
               Testimony
            
             :
             To
             the
             second
             ,
             I
             answer
             in
             these
             two
             Propositions
             :
          
           
             1.
             
             That
             the
             
               last
               Resolution
               of
               Faith
            
             is
             not
             into
             the
             
               Infallibility
               of
               the
               Instrument
               of
               conveyance
               ,
            
             but
             into
             the
             
               Infallibility
               of
               that
               Doctrine
            
             ,
             which
             is
             thereby
             conveyed
             to
             us
             .
             For
             the
             writing
             of
             this
             Doctrine
             is
             only
             the
             condition
             by
             which
             this
             Revelation
             is
             made
             manifest
             to
             us
             ;
             it
             being
             evident
             from
             the
             nature
             of
             the
             thing
             ,
             that
             the
             writing
             of
             a
             
               Divine
               Revelation
            
             ,
             is
             not
             necessary
             for
             the
             ground
             and
             reason
             of
             Faith
             ,
             as
             to
             that
             Revelation
             :
             because
             men
             may
             believe
             a
             
               Divine
               Revelation
            
             without
             it
             ;
             as
             is
             not
             only
             evident
             in
             the
             case
             of
             the
             Patriarchs
             ,
             but
             of
             all
             those
             ,
             who
             in
             the
             time
             of
             Christ
             ,
             and
             the
             Apostles
             ,
             did
             believe
             the
             truth
             of
             the
             Doctrin
             of
             Christ
             before
             it
             was
             written
             .
             If
             therefore
             the
             writing
             be
             only
             the
             condition
             of
             the
             manifestation
             of
             the
             Object
             in
             a
             certain
             way
             to
             us
             ,
             the
             ground
             and
             reason
             of
             Faith
             ,
             is
             not
             to
             be
             resolved
             into
             that
             which
             is
             only
             the
             mode
             of
             our
             knowledge
             of
             the
             Object
             to
             be
             believed
             ;
             but
             into
             that
             which
             is
             properly
             the
             ground
             and
             reason
             why
             we
             believe
             that
             Doctrine
             or
             Revelation
             to
             be
             Divine
             ,
             which
             is
             contained
             in
             those
             Books
             .
             And
             this
             is
             still
             the
             case
             of
             all
             illiterate
             persons
             ,
             who
             cannot
             resolve
             their
             Faith
             properly
             into
             the
             Scripture
             ,
             but
             into
             the
             Doctrine
             delivered
             them
             out
             of
             Scripture
             .
             Hence
             we
             may
             discern
             the
             difference
             between
             the
             
               Formal
               Object
            
             ,
             and
             the
             
               Rule
               of
               Faith
            
             ;
             the
             
               Formal
               Object
            
             is
             that
             evidence
             which
             is
             given
             of
             the
             Infallibility
             of
             the
             Testimony
             of
             those
             who
             delivered
             the
             Doctrine
             ;
             the
             
               infallible
               Rule
               of
               Faith
            
             to
             us
             ,
             is
             the
             
               Scripture
               ,
               viz.
            
             that
             which
             limits
             and
             bounds
             the
             
               material
               Objects
            
             of
             Faith
             ,
             which
             we
             are
             bound
             to
             believe
             ;
             and
             this
             doth
             therefore
             discover
             to
             us
             what
             those
             things
             are
             ,
             which
             on
             the
             account
             of
             the
             
               Formal
               Object
            
             ,
             we
             are
             obliged
             to
             believe
             .
          
           
             2.
             
             
               Those
               who
               believe
               the
               Doctrine
               of
               Scripture
               to
               be
               Divine
               ,
               have
               no
               reason
               to
               question
               the
               infallible
               conveyance
               of
               that
               Doctrine
               to
               us
               ,
               in
               those
               Books
               we
               call
               the
               Scripture
               .
            
             Therefore
             ,
             whatever
             things
             we
             are
             to
             believe
             in
             order
             to
             salvation
             ,
             we
             have
             as
             great
             evidence
             as
             we
             can
             desire
             ,
             that
             they
             are
             infallibly
             conveyed
             to
             us
             .
          
           
             1.
             
             
               If
               the
               Doctrine
               of
               Christ
               be
               True
               and
               Divine
               ,
               then
               all
               the
               Promises
               be
               made
               were
               accomplished
            
             :
             Now
             ,
             that
             was
             one
             of
             the
             greatest
             ,
             
               That
               his
               Spirit
               should
               lead
               his
               Apostles
               into
               all
               Truth
            
             ;
             
             Can
             we
             then
             reasonably
             think
             ,
             that
             if
             the
             Apostles
             had
             such
             an
             
               infallible
               Assistance
            
             of
             the
             Spirit
             of
             God
             with
             them
             ,
             in
             what
             they
             spake
             in
             a
             transitory
             way
             to
             them
             who
             heard
             them
             ,
             that
             they
             should
             want
             it
             in
             the
             delivering
             those
             Records
             to
             the
             Church
             ,
             which
             were
             to
             be
             the
             standing
             monuments
             of
             this
             Doctrine
             to
             all
             Ages
             and
             Generations
             .
             If
             
               Christ's
               Doctrine
            
             therefore
             be
             True
             ,
             the
             Apostles
             had
             an
             infallible
             Assistance
             of
             
               God's
               Spirit
            
             ;
             if
             they
             had
             so
             in
             delivering
             the
             
               Doctrine
               of
               Christ
            
             by
             preaching
             ,
             nothing
             can
             be
             more
             unreasonable
             ,
             than
             to
             imagine
             such
             should
             want
             it
             ,
             who
             were
             employed
             to
             give
             an
             account
             to
             the
             world
             of
             the
             nature
             of
             this
             Doctrine
             ,
             and
             of
             the
             Miracles
             which
             accompanied
             
             
               Christ
               and
               his
               Apostles
            
             .
             So
             that
             it
             will
             appear
             an
             absurd
             thing
             to
             assert
             ,
             that
             the
             
               Doctrine
               of
               Christ
            
             is
             Divine
             ,
             and
             to
             question
             ,
             whether
             we
             have
             the
             
               infallible
               Records
            
             of
             it
             .
             It
             is
             not
             pertinent
             to
             our
             Question
             ,
             in
             what
             way
             the
             
               Spirit
               of
               God
            
             assisted
             them
             that
             wrote
             ,
             Whether
             by
             immediate
             suggestion
             of
             all
             such
             things
             which
             might
             be
             sufficiently
             known
             without
             it
             ;
             and
             whether
             in
             some
             things
             which
             were
             not
             of
             concernment
             ,
             it
             might
             not
             leave
             them
             to
             their
             own
             judgement
             ;
             (
             as
             in
             that
             place
             ,
             
             
               When
               they
               had
               rowed
               about
               five
               and
               twenty
               or
               thirty
               furlongs
               ,
            
             when
             ,
             no
             doubt
             ,
             
               God's
               Spirit
            
             knew
             infallibly
             whether
             it
             was
             ,
             but
             thought
             not
             fit
             to
             reveal
             it
             )
             whether
             in
             some
             lighter
             circumstances
             the
             Writers
             were
             subject
             to
             any
             inadvertencies
             (
             the
             negative
             of
             which
             is
             more
             piously
             credible
             )
             whether
             meer
             
               historical
               passages
            
             needed
             the
             same
             infallible
             Assistance
             ,
             that
             Prophetical
             and
             Doctrinal
             ;
             these
             things
             ,
             I
             say
             ,
             are
             not
             necessary
             to
             be
             resolved
             ,
             it
             being
             sufficient
             in
             order
             to
             Faith
             ,
             that
             the
             Doctrine
             we
             are
             to
             believe
             ,
             as
             it
             was
             infallibly
             delivered
             to
             the
             world
             ,
             by
             the
             preaching
             of
             Christ
             and
             his
             Apostles
             ,
             so
             it
             is
             infallibly
             conveyed
             to
             us
             in
             the
             
               Books
               of
               Scripture
            
             .
          
           
             2.
             
             
               Because
               these
               Books
               were
               owned
               for
               Divine
               by
               those
               Persons
               and
               Ages
               ,
               who
               were
               most
               competent
               Judges
               ,
               Whether
               they
               were
               so
               or
               no.
            
             For
             the
             Age
             of
             the
             Apostles
             was
             sufficiently
             able
             to
             judge
             ,
             whether
             those
             things
             which
             are
             said
             to
             be
             spoken
             by
             Christ
             ,
             or
             written
             by
             the
             Apostles
             ,
             were
             really
             so
             or
             no.
             And
             we
             can
             have
             no
             reason
             at
             all
             to
             question
             ,
             but
             what
             was
             delivered
             by
             them
             ,
             was
             infallibly
             true
             .
             Now
             ,
             from
             that
             
               first
               Age
            
             we
             derive
             our
             knowledge
             concerning
             the
             Authority
             of
             these
             Books
             ,
             which
             being
             conveyed
             to
             us
             in
             the
             most
             unquestionable
             and
             
               universal
               Tradition
            
             ,
             we
             can
             have
             no
             reason
             in
             the
             world
             to
             doubt
             ,
             and
             therefore
             the
             
               greatest
               reason
            
             firmly
             to
             assent
             ,
             that
             the
             Books
             we
             call
             the
             Scripture
             ,
             are
             the
             
               infallible
               Records
            
             of
             the
             
               Word
               of
               God.
            
             And
             thus
             much
             may
             suffice
             in
             general
             concerning
             the
             Protestant
             Way
             of
             resolving
             Faith
             :
             I
             now
             return
             to
             the
             examination
             of
             what
             you
             give
             us
             by
             way
             of
             answer
             to
             his
             Lordship's
             discourse
             .
          
           
             The
             first
             Assault
             you
             make
             upon
             his
             Lordship
             ,
             is
             ,
             for
             making
             
               Apostolical
               Tradition
               a
               ground
               of
               Faith
               ,
            
             
             but
             because
             your
             peculiar
             excellency
             lyes
             in
             the
             involving
             plain
             things
             ;
             the
             best
             service
             I
             can
             do
             ,
             is
             to
             lay
             things
             open
             as
             they
             are
             ;
             by
             which
             means
             we
             shall
             easily
             discern
             where
             the
             truth
             lyes
             .
             I
             shall
             therefore
             first
             shew
             ,
             how
             far
             his
             Lordship
             makes
             
               Apostolical
               Tradition
               a
               ground
               of
               Faith
               ,
            
             and
             then
             consider
             what
             you
             have
             to
             object
             against
             it
             .
             In
             that
             Section
             which
             your
             Margent
             referrs
             to
             ,
             all
             that
             he
             sayes
             of
             it
             ,
             is
             ,
             
             
               That
               the
               Voice
               and
               Tradition
               of
               that
               Church
               which
               included
               in
               it
               Apostles
               ,
               Disciples
               ,
               and
               such
               as
               had
               immediate
               Revelation
               from
               Heaven
               ,
               was
               Divine
               ,
               and
               the
               Word
               of
               God
               from
               them
               is
               of
               like
               validity
               written
               or
               delivered
               .
               And
               ,
               as
               to
               this
               Tradition
            
             (
             he
             saith
             )
             
               there
               is
               abundance
               of
               Certainty
               in
               it self
               ,
               but
               how
               far
               it
               is
               evident
               to
               us
               ,
               shall
               after
               appear
               .
            
             
             At
             the
             end
             of
             the
             next
             n.
             21.
             he
             saith
             ,
             
               That
               there
               is
               double
               Authority
               ,
               and
               both
               Divine
               ,
               that
               confirms
               Scripture
               to
               be
               the
               Word
               of
               God.
               Tradition
               of
               the
               Apostles
               delivering
               it
               ,
               and
               the
               internal
               worth
               and
               argument
               in
               the
               Scripture
               ,
               obvious
               to
               a
               soul
               prepared
               by
               the
               present
               Churches
               Tradition
               ,
               and
               Gods
               Grace
               .
            
             But
             ,
             n.
             23.
             he
             saith
             ,
             
               That
               this
               Apostolical
               Tradition
               is
               not
               the
               sole
               and
               only
               means
               to
               prove
               Scripture
               Divine
               ,
            
             
             
               but
               the
               moral
               perswasion
               ,
               reason
               ,
               and
               force
               of
               the
               present
               Church
               ,
               is
               ground
               enough
               for
               any
               one
               to
               read
               the
               Scripture
               ,
               and
               esteem
               reverently
               of
               it
               .
               And
               this
               once
               done
               ,
               the
               Scripture
               hath
               then
               In
               and
               home-arguments
               enough
               to
               put
               a
               soul
               that
               hath
               but
               ordinary
               Grace
               ,
               out
               of
               doubt
               ,
               that
               the
               Scripture
               is
               the
               Word
               of
               God
               ,
               infallible
               and
               Divine
               .
            
             I
             suppose
             his
             Lordships
             meaning
             may
             be
             comprized
             in
             these
             particulars
             .
             1.
             
             That
             to
             those
             who
             lived
             in
             the
             Apostolical
             times
             the
             Tradition
             of
             Scripture
             ,
             by
             those
             who
             had
             an
             infallible
             Testimony
             ,
             was
             a
             
             sufficient
             ground
             of
             their
             believing
             it
             infallibly
             true
             .
             2.
             
             That
             though
             the
             conveyance
             of
             that
             Tradition
             to
             us
             be
             not
             infallible
             ,
             yet
             it
             may
             be
             sufficient
             to
             raise
             in
             us
             a
             high
             esteem
             and
             veneration
             for
             the
             Scripture
             .
             3.
             
             That
             those
             who
             have
             this
             esteem
             for
             the
             Scripture
             ,
             by
             a
             through
             studying
             and
             consideration
             of
             it
             may
             undoubtedly
             believe
             that
             Scripture
             is
             the
             Divine
             and
             Infallible
             Word
             of
             God.
             This
             I
             take
             to
             be
             the
             substance
             of
             his
             Lordships
             discourse
             .
             We
             now
             come
             to
             examine
             what
             you
             object
             against
             him
             .
             
               Your
               first
               demand
               is
               ,
               How
               comes
               Apostolical
               Primitive
               Tradition
               to
               work
               upon
               us
               ,
               if
               the
               present
               Church
               be
               fallible
               ?
            
             Which
             I
             shall
             answer
             by
             another
             ,
             How
             come
             the
             
               decrees
               of
               Councils
            
             to
             work
             upon
             you
             ,
             
             if
             the
             reporters
             of
             those
             Decrees
             be
             fallible
             ?
             If
             you
             say
             ,
             
               It
               is
               sufficient
               that
               the
               Decree
               it self
               be
               infallible
               ,
               but
               it
               is
               not
               necessary
               that
               the
               reporter
               of
               those
               Decrees
               should
               be
               so
            
             ;
             The
             same
             I
             say
             concerning
             the
             
               Apostolical
               Tradition
            
             of
             Scripture
             ,
             though
             it
             were
             infallible
             in
             their
             Testimony
             ,
             yet
             it
             is
             not
             necessary
             that
             the
             conveyance
             of
             it
             to
             us
             should
             be
             infallible
             .
             And
             if
             you
             think
             your self
             bound
             to
             believe
             the
             Decrees
             of
             
               General
               Councils
            
             as
             infallible
             ,
             though
             fallibly
             conveyed
             to
             you
             ;
             Why
             may
             not
             we
             say
             the
             same
             concerning
             
               Apostolical
               Tradition
            
             ?
             Whereby
             you
             may
             see
             ,
             though
             Tradition
             be
             fallible
             ,
             yet
             the
             matter
             conveyed
             by
             it
             ,
             may
             have
             its
             proper
             effect
             upon
             us
             .
             Your
             next
             Inquiry
             (
             if
             I
             understand
             it
             )
             is
             to
             this
             sense
             ,
             
               Whether
               Apostolical
               Tradition
               be
               not
               then
               as
               credible
               as
               the
               Scriptures
               ?
            
             I
             answer
             freely
             (
             supposing
             it
             equally
             evident
             )
             what
             was
             delivered
             by
             the
             Apostles
             to
             the
             Church
             by
             word
             or
             writing
             ,
             hath
             equal
             Credibility
             ?
             You
             attempt
             to
             prove
             ,
             
               That
               there
               is
               equal
               evidence
               ,
               because
               the
               Scripture
               is
               only
               known
               by
               the
               Tradition
               of
               the
               Church
               ,
               to
               be
               the
               same
               that
               was
               recommended
               by
               the
               Apostolical
               Church
               ,
               which
               you
               have
               likewise
               for
               Apostolical
               Tradition
               .
            
             But
             ,
             1.
             
             Do
             you
             mean
             the
             same
             
               Apostolical
               Tradition
            
             here
             or
             no
             ,
             which
             the
             
               Arch-Bishop
               speaks
               of
               ,
               i.
               e.
            
             that
             act
             of
             the
             Apostles
             ,
             whereby
             they
             delivered
             the
             
               Doctrine
               of
               Christ
            
             upon
             their
             Testimony
             to
             the
             world
             .
             If
             you
             mean
             this
             Tradition
             ,
             for
             my
             part
             ,
             I
             do
             not
             understand
             it
             as
             any
             thing
             really
             distinct
             from
             the
             Tradition
             of
             the
             Scripture
             it self
             .
             For
             ,
             although
             I
             grant
             ,
             that
             the
             Apostles
             did
             deliver
             that
             Doctrine
             by
             Word
             as
             well
             as
             Writing
             ,
             yet
             if
             that
             Tradition
             by
             Word
             had
             been
             judged
             sufficient
             ,
             I
             much
             question
             whether
             we
             had
             ever
             had
             any
             written
             Records
             at
             all
             .
             But
             ,
             because
             of
             the
             speedy
             decay
             of
             an
             oral
             Tradition
             ,
             if
             there
             had
             been
             no
             standing
             Records
             ,
             it
             pleased
             God
             in
             his
             infinite
             Wisdom
             and
             Goodness
             ,
             to
             stir
             up
             some
             fit
             persons
             to
             digest
             those
             things
             summarily
             into
             writing
             ,
             which
             otherwise
             would
             have
             been
             exposed
             to
             several
             corruptions
             in
             a
             short
             time
             .
             For
             we
             see
             presently
             in
             the
             Church
             ,
             notwithstanding
             this
             ,
             how
             suddenly
             the
             
               Gnosticks
               ,
               Valentinians
               ,
               Manichees
            
             and
             others
             ,
             did
             pretend
             some
             
               secret
               Tradition
            
             of
             Christ
             or
             his
             Apostles
             distinct
             from
             their
             writings
             .
             When
             therefore
             you
             can
             produce
             as
             certain
             evidence
             any
             
               Apostolical
               Tradition
            
             distinct
             from
             Scripture
             ,
             as
             we
             can
             do
             ,
             that
             the
             Books
             of
             Scripture
             were
             delivered
             by
             the
             Apostles
             to
             the
             Church
             ,
             you
             may
             then
             be
             hearkened
             to
             ,
             but
             not
             be
             before
             .
             2.
             
             We
             have
             other
             waies
             to
             judge
             of
             the
             Identity
             of
             the
             Copies
             of
             Scripture
             (
             which
             we
             have
             )
             with
             those
             delivered
             by
             the
             Primitive
             Church
             ,
             besides
             the
             Testimony
             of
             the
             
               present
               Church
            
             .
             And
             the
             judgement
             of
             the
             
               present
               Church
            
             considered
             meerly
             as
             such
             can
             be
             no
             argument
             to
             secure
             any
             man
             concerning
             the
             integrity
             and
             incorruption
             of
             the
             Books
             of
             Scripture
             .
             We
             do
             therefore
             justly
             appeal
             to
             the
             ancient
             Copies
             ,
             and
             
               M.
               SS
            
             .
             which
             confirm
             the
             incorruption
             of
             ours
             .
             But
             ,
             say
             you
             ,
             
               What
               infallible
               Certainty
               have
               we
               of
               them
               ,
               besides
               Church
               Tradition
               ?
            
             
             Very
             wisely
             said
             in
             several
             respects
             ,
             as
             though
             no
             Certainty
             less
             than
             infallible
             ,
             could
             serve
             mens
             turn
             as
             to
             ancient
             Copies
             
             of
             Scripture
             ,
             and
             as
             though
             your
             Church
             could
             give
             men
             
               Infallible
               certainty
            
             which
             Copy's
             were
             ancient
             and
             which
             were
             not
             .
             But
             for
             our
             parts
             ,
             we
             should
             not
             be
             at
             all
             nearer
             any
             certainty
             much
             less
             Infallibility
             concerning
             the
             
               authenticalness
               of
               any
               ancient
               Copy's
            
             ,
             because
             your
             Church
             declared
             it self
             for
             them
             ;
             neither
             can
             we
             imagine
             it
             at
             all
             necessary
             in
             the
             examination
             of
             
               ancient
               Copy's
            
             to
             have
             any
             
               Infallible
               certainty
            
             at
             all
             of
             them
             .
             For
             as
             well
             you
             may
             pretend
             it
             as
             to
             any
             other
             Authours
             ,
             when
             all
             that
             we
             look
             after
             in
             such
             Copy's
             is
             only
             that
             evidence
             which
             things
             of
             that
             nature
             are
             capable
             of
             .
             But
             you
             make
             his
             Lordship
             give
             as
             wise
             an
             answer
             to
             this
             question
             of
             yours
             ;
             
               They
               may
               be
               examined
               and
               approved
               by
               the
               authentical
               Autographa's
               of
               the
               very
               Apostles
               .
            
             Where
             is
             it
             that
             this
             answer
             is
             given
             by
             his
             Lordship
             ?
             If
             you
             may
             be
             allowed
             to
             make
             questions
             and
             answers
             too
             ,
             no
             doubt
             ,
             the
             one
             will
             be
             as
             wise
             as
             the
             other
             .
             But
             I
             suppose
             you
             thought
             ,
             nothing
             could
             be
             said
             pertinent
             in
             this
             case
             ,
             but
             what
             you
             make
             his
             Lordship
             say
             :
             and
             then
             by
             the
             unreasonableness
             of
             that
             answer
             ,
             because
             none
             of
             these
             Autographa's
             are
             supposed
             extant
             ,
             and
             because
             if
             they
             were
             so
             ,
             all
             men
             could
             not
             be
             
               Infallibly
               certain
            
             of
             them
             ,
             you
             think
             you
             have
             sufficient
             advantage
             against
             your
             adversary
             ,
             because
             thereby
             it
             would
             appear
             there
             can
             be
             no
             certainty
             of
             Scripture
             but
             from
             the
             authority
             of
             your
             Church
             .
             To
             which
             because
             it
             may
             seem
             to
             carry
             on
             your
             great
             design
             of
             rendring
             Religion
             uncertain
             ,
             I
             shall
             return
             a
             particular
             answer
             .
          
           
             1.
             
             Supposing
             we
             could
             have
             no
             certainty
             concerning
             the
             Copy's
             of
             Scripture
             but
             from
             Tradition
             ,
             this
             doth
             not
             at
             all
             advantage
             your
             cause
             ,
             
             unless
             you
             could
             prove
             ,
             that
             no
             other
             Tradition
             but
             that
             of
             your
             Church
             can
             give
             us
             any
             certainty
             of
             it
             .
             Give
             me
             leave
             then
             to
             make
             this
             supposition
             ,
             That
             God
             might
             not
             have
             given
             this
             
               supernatural
               assistance
               to
               your
               Church
            
             ,
             which
             you
             pretend
             makes
             it
             Infallible
             ,
             Whether
             men
             through
             the
             
               Vniversal
               consent
            
             of
             persons
             of
             the
             
               Christian
               Church
            
             in
             all
             Ages
             ,
             might
             not
             have
             been
             undoubtedly
             certain
             ,
             That
             the
             Scripture
             we
             have
             ,
             was
             the
             same
             delivered
             by
             the
             
               Apostles
               ?
               i.
               e.
            
             Whether
             a
             
               matter
               of
               fact
            
             ,
             in
             which
             the
             whole
             
               Christian
               world
            
             was
             so
             deeply
             engaged
             ,
             that
             not
             only
             their
             credit
             ,
             but
             their
             interest
             was
             highly
             concerned
             in
             it
             ,
             could
             not
             be
             attested
             by
             them
             in
             a
             credible
             manner
             ?
             Which
             is
             as
             much
             as
             to
             ask
             ,
             Whether
             the
             whole
             
               Christian
               world
            
             was
             not
             at
             once
             besotted
             and
             infatuated
             in
             ●he
             grossest
             manner
             ,
             so
             as
             to
             suffer
             the
             records
             of
             those
             things
             which
             concerned
             their
             eternal
             welfare
             ,
             to
             be
             imbezeled
             ,
             falsified
             ,
             or
             corrupted
             ,
             so
             as
             to
             mistake
             them
             for
             
               Apostolical
               writings
            
             ,
             which
             were
             nothing
             so
             .
             If
             it
             be
             not
             then
             credible
             ,
             that
             the
             
               Christian
               world
            
             should
             be
             so
             monstrously
             imposed
             upon
             ,
             and
             so
             grosly
             deceived
             ,
             then
             certainly
             the
             
               Vniversal
               Tradition
               of
               the
               Society
            
             may
             yield
             unquestionable
             evidence
             to
             any
             inquisitive
             person
             ,
             as
             to
             the
             integrity
             and
             incorruption
             of
             the
             body
             of
             Scriptures
             .
             And
             if
             it
             may
             yield
             such
             evidence
             ,
             why
             doth
             it
             not
             so
             ?
             when
             we
             see
             this
             was
             the
             very
             case
             of
             the
             Christian
             world
             in
             all
             Ages
             .
             Some
             writings
             were
             delivered
             to
             the
             Church
             of
             the
             Age
             they
             lived
             in
             ,
             by
             the
             Apostles
             ;
             these
             writings
             were
             so
             delivered
             ,
             as
             that
             the
             Christians
             understood
             they
             were
             of
             things
             of
             more
             concernment
             to
             them
             than
             the
             
               whole
               world
            
             was
             ;
             
               these
               writings
            
             were
             then
             received
             ,
             embraced
             ,
             and
             publickly
             read
             ;
             
               these
               writings
            
             were
             preserved
             by
             them
             so
             sacred
             and
             inviolable
             ,
             that
             it
             was
             accounted
             a
             crime
             of
             the
             highest
             nature
             to
             deliver
             the
             Copy's
             of
             them
             into
             the
             hands
             of
             the
             
               Heathen
               persecutors
               ;
               these
               writings
            
             were
             still
             owned
             by
             them
             as
             Divine
             ,
             and
             the
             rule
             and
             
               standard
               of
               Faith
               ,
               these
            
             were
             appealed
             to
             in
             all
             disputes
             among
             them
             ,
             these
             were
             preserved
             from
             the
             attempts
             of
             
               Hereticks
               ,
               vindicated
            
             from
             
             the
             assaults
             of
             the
             most
             
               learned
               Infidels
               ,
               transcribed
            
             into
             the
             Books
             of
             the
             most
             diligent
             
               Christians
               ,
               transmitted
            
             from
             one
             Generation
             to
             another
             ,
             as
             the
             most
             sacred
             depositum
             of
             Heaven
             ;
             And
             yet
             is
             it
             possible
             ,
             to
             suppose
             that
             these
             writings
             should
             be
             extorted
             out
             of
             their
             hands
             by
             
               violence
               ,
               abused
            
             under
             their
             eyes
             by
             fraud
             ,
             or
             suffered
             to
             be
             lost
             by
             negligence
             .
             Yet
             no
             other
             way
             can
             be
             imagined
             ,
             why
             any
             should
             suspect
             the
             Books
             of
             Scripture
             which
             we
             have
             are
             not
             the
             same
             with
             those
             delivered
             by
             the
             Apostles
             .
             All
             which
             are
             such
             unreasonable
             suppositions
             ,
             that
             they
             could
             hardly
             enter
             into
             any
             head
             but
             yours
             ,
             or
             such
             whose
             cause
             you
             manage
             in
             these
             disputes
             ;
             the
             most
             profligate
             Atheists
             ,
             or
             most
             unreasonable
             Scepticks
             .
             If
             then
             we
             entertain
             but
             mean
             and
             ordinary
             thoughts
             of
             the
             Christians
             of
             all
             Ages
             ,
             if
             we
             look
             upon
             them
             as
             silly
             men
             abused
             into
             a
             Religion
             by
             fraud
             and
             imposture
             ;
             yet
             we
             cannot
             doubt
             ,
             but
             that
             these
             persons
             were
             careful
             to
             preserve
             the
             records
             of
             that
             Religion
             ,
             because
             they
             were
             so
             diligent
             in
             the
             study
             of
             it
             ,
             so
             venturous
             for
             it
             ,
             such
             enemies
             to
             the
             corrupters
             of
             it
             ,
             so
             industrious
             in
             propagating
             the
             knowledge
             of
             it
             to
             their
             friends
             and
             Posterity
             .
             Do
             you
             think
             our
             Nation
             did
             ever
             want
             an
             
               Infallible
               Testimony
            
             to
             preserve
             the
             
               Magna
               Charta
            
             ,
             supposing
             no
             authentick
             record
             of
             it
             kept
             in
             the
             
               Publick
               Archives
            
             of
             the
             Nation
             ?
             Would
             not
             mens
             interest
             make
             them
             careful
             to
             preserve
             it
             inviolable
             ,
             especially
             considering
             the
             frequency
             of
             causes
             whose
             decision
             depends
             upon
             it
             ,
             and
             the
             dispersion
             of
             the
             Copy's
             abroad
             ,
             and
             the
             diligence
             of
             such
             whose
             profession
             leads
             them
             to
             look
             to
             such
             things
             .
             And
             will
             not
             the
             same
             reasons
             hold
             in
             a
             greater
             measure
             for
             the
             integrity
             and
             incorruption
             of
             Scriptures
             ?
             Do
             not
             the
             eternal
             Concerns
             of
             all
             Christians
             depend
             upon
             those
             
               sacred
               records
            
             ,
             that
             ,
             if
             those
             be
             not
             true
             ,
             
               they
               were
               of
               all
               men
               most
               miserable
               ?
            
             Were
             not
             innumerable
             Copy's
             of
             these
             writings
             suddenly
             dispersed
             abroad
             ,
             and
             all
             Christians
             accounted
             it
             a
             part
             of
             their
             Religion
             to
             search
             and
             enquire
             into
             them
             ?
             Hath
             there
             not
             alwayes
             been
             a
             succession
             of
             diligent
             and
             faithful
             persons
             ,
             whose
             office
             and
             profession
             it
             hath
             been
             to
             read
             ,
             interpret
             ,
             and
             vindicate
             these
             Books
             ?
             and
             who
             have
             left
             excellent
             monuments
             of
             their
             endeavours
             in
             this
             nature
             ?
             Is
             it
             then
             possible
             to
             suppose
             all
             those
             Copy's
             at
             once
             imbezeled
             ,
             all
             those
             Christians
             in
             one
             age
             deceived
             ,
             all
             those
             Divines
             so
             secure
             and
             negligent
             that
             there
             should
             be
             any
             considerable
             alteration
             ,
             much
             less
             any
             total
             depravation
             of
             these
             writings
             ?
             When
             once
             I
             see
             a
             whole
             Corporation
             consent
             to
             burn
             their
             publick
             Charter
             ,
             and
             substitute
             a
             
               new
               one
            
             in
             the
             place
             of
             it
             ,
             and
             this
             not
             be
             suspected
             or
             discovered
             ;
             When
             I
             shall
             see
             a
             
               Magna
               Charta
            
             foisted
             ,
             and
             neither
             King
             nor
             people
             be
             sensible
             of
             such
             a
             Cheat
             ;
             When
             all
             the
             world
             shall
             conspire
             to
             
               deceive
               themselves
            
             and
             their
             children
             :
             I
             may
             then
             suspect
             such
             an
             imposture
             as
             to
             the
             Scripture
             ;
             but
             not
             before
             .
             And
             will
             not
             all
             this
             perswade
             you
             ,
             that
             there
             is
             no
             necessity
             of
             making
             your
             
               Church
               Infallible
            
             in
             order
             to
             our
             certainty
             ,
             that
             we
             have
             the
             
               same
               books
               of
               Scripture
            
             which
             were
             delivered
             by
             the
             Apostles
             ?
             If
             not
             ,
             the
             next
             news
             I
             shall
             expect
             to
             hear
             from
             you
             ,
             will
             be
             ,
             That
             we
             can
             have
             no
             certainty
             of
             the
             
               Being
               of
               God
            
             ,
             or
             the
             Foundation
             of
             all
             Religion
             ,
             but
             from
             your
             
               Churches
               Infallibility
            
             ;
             there
             being
             every
             jot
             as
             much
             reason
             to
             say
             ,
             that
             all
             mankind
             should
             be
             deceived
             into
             the
             belief
             of
             a
             Deity
             by
             some
             cunning
             Politicians
             ,
             as
             that
             all
             Christians
             should
             be
             deceived
             as
             to
             the
             belief
             of
             such
             Books
             to
             be
             Scripture
             which
             were
             universally
             corrupted
             ;
             and
             if
             you
             understood
             Consequences
             you
             would
             have
             urged
             one
             assoon
             as
             the
             other
             .
             But
             still
             remember
             ,
             into
             what
             precipices
             this
             good
             doctrine
             of
             Infallibility
             leads
             you
             .
          
           
             
             But
             it
             may
             be
             your
             meaning
             is
             more
             gentle
             and
             easie
             ,
             than
             to
             suppose
             
             there
             could
             be
             no
             certainty
             as
             to
             all
             the
             Books
             being
             the
             same
             ,
             but
             only
             that
             we
             cannot
             have
             any
             
               Infallible
               certainty
            
             that
             there
             are
             no
             corruptions
             crept
             into
             these
             Books
             which
             we
             have
             ,
             but
             from
             your
             
               Churches
               Testimony
            
             .
             To
             which
             I
             answer
             ,
             1.
             
             That
             there
             is
             no
             reason
             to
             suppose
             this
             should
             be
             your
             meaning
             .
             2.
             
             Supposing
             it
             were
             your
             meaning
             ,
             there
             is
             no
             reason
             in
             the
             thing
             .
          
           
             1.
             
             
               There
               is
               no
               reason
               to
               suppose
               this
               should
               be
               your
               meaning
            
             ;
             for
             you
             are
             speaking
             of
             such
             things
             which
             are
             necessary
             to
             be
             believed
             ,
             and
             therefore
             are
             properly
             
               objects
               of
               Faith
            
             ,
             but
             that
             there
             are
             no
             kind
             of
             corruptions
             crept
             into
             the
             Copy's
             of
             Scripture
             ,
             cannot
             with
             you
             be
             an
             
               object
               of
               Faith.
            
             For
             those
             of
             your
             party
             do
             some
             of
             them
             confess
             and
             
               others
               contend
            
             ,
             that
             there
             are
             many
             corruptions
             crept
             into
             the
             
               Hebrew
               Text
            
             of
             the
             Old
             Testament
             ,
             and
             the
             Greek
             of
             the
             New
             ;
             and
             that
             there
             are
             abundance
             of
             corruptions
             in
             your
             
               Vulgar
               Latin
            
             is
             not
             only
             abundantly
             proved
             by
             our
             Writers
             ,
             but
             acknowledged
             by
             the
             learnedst
             of
             your
             own
             ,
             and
             irrefragably
             demonstrated
             by
             the
             different
             editions
             of
             Sixtus
             and
             Clement
             .
          
           
             Suppose
             this
             were
             your
             meaning
             ,
             
               there
               were
               no
               reason
               in
               the
               thing
            
             ;
             For
             ,
             1.
             
             
               Your
               Church
               cannot
               Infallibly
               assure
               us
               ,
               there
               are
               no
               corruptions
               .
            
             2.
             
             
               We
               may
               be
               sufficiently
               assured
               of
               it
               without
               the
               Testimony
               of
               your
               Church
               .
            
          
           
             1.
             
             Your
             Church
             cannot
             assure
             us
             at
             all
             ,
             much
             less
             Infallibly
             that
             there
             are
             no
             such
             corruptions
             .
             For
             what
             reason
             can
             there
             be
             ,
             Why
             we
             should
             rely
             on
             the
             judgement
             of
             only
             a
             part
             of
             the
             whole
             Society
             of
             Christians
             ,
             and
             that
             part
             at
             great
             opposition
             with
             many
             other
             considerable
             Churches
             ;
             must
             we
             then
             believe
             your
             Church
             where
             it
             agrees
             with
             ,
             or
             it
             differs
             from
             the
             rest
             ?
             If
             
               only
               where
               it
               agrees
               with
               the
               rest
               ,
            
             then
             it
             is
             not
             the
             testimony
             of
             your
             Church
             we
             rely
             on
             ,
             but
             the
             
               Vniversal
               consent
            
             of
             all
             :
             If
             
               where
               it
               differs
            
             ,
             shew
             us
             some
             reason
             ,
             why
             we
             should
             believe
             your
             Church
             in
             opposition
             to
             all
             others
             .
             Especially
             ,
             1.
             
             When
             we
             consider
             what
             contradiction
             there
             hath
             been
             in
             the
             testimony
             of
             your
             Church
             about
             this
             very
             thing
             :
             as
             appears
             not
             only
             by
             the
             great
             difference
             among
             your
             writers
             concerning
             the
             
               authentick
               Copy's
            
             ,
             some
             still
             defending
             the
             
               Hebrew
               and
               Greek
               Texts
            
             ,
             and
             others
             standing
             up
             for
             that
             great
             
               Diana
               of
               Rome
            
             the
             
               Vulgar
               Latin.
            
             Considering
             then
             ,
             that
             by
             the
             decree
             of
             the
             
               Council
               of
               Trent
            
             the
             
               Vulgar
               Latin
            
             is
             looked
             on
             by
             you
             as
             the
             most
             
               authentick
               Copy
            
             of
             the
             Scripture
             ,
             let
             any
             one
             judge
             whether
             ever
             this
             could
             be
             judged
             more
             authentick
             ,
             than
             when
             the
             Pope
             himself
             
               in
               Cathedrâ
            
             doth
             revise
             any
             edition
             of
             it
             ,
             and
             use
             all
             possible
             care
             for
             the
             setting
             of
             it
             forth
             ,
             not
             only
             comparing
             it
             with
             the
             best
             ancient
             
               MS
               S.
            
             but
             taking
             the
             pains
             to
             correct
             it
             with
             his
             own
             hand
             both
             before
             and
             after
             the
             press
             ,
             and
             all
             this
             was
             done
             by
             Sixtus
             5.
             as
             himself
             declares
             in
             the
             Preface
             to
             his
             edition
             of
             the
             
               Vulgar
               Latin
               ,
               A.D.
            
             
             1590.
             
             Yet
             within
             little
             more
             then
             two
             years
             after
             comes
             out
             the
             edition
             of
             Clement
             8.
             which
             ,
             as
             appears
             by
             the
             computation
             of
             such
             who
             have
             taken
             the
             pains
             to
             compare
             them
             ,
             differs
             from
             the
             other
             in
             some
             thousands
             of
             places
             .
             Now
             I
             pray
             tell
             me
             what
             
               Infallible
               certainty
            
             are
             we
             like
             to
             have
             concerning
             the
             
               Copy's
               of
               Scripture
            
             ,
             being
             the
             same
             with
             those
             delivered
             by
             the
             Apostles
             ,
             from
             the
             Infallibility
             of
             your
             Church
             ,
             when
             this
             testimony
             of
             your
             Church
             doth
             so
             finely
             contradict
             it self
             within
             little
             more
             then
             two
             years
             time
             .
             Nay
             when
             Sixtus
             5.
             his
             care
             was
             so
             great
             and
             extraordinary
             in
             his
             edition
             ,
             that
             an
             Inscription
             was
             made
             in
             the
             
               Vatican
               ,
               in
               perpetuam
               rei
               memoriam
               ,
            
             which
             is
             in
             letters
             of
             Gold
             in
             these
             words
             ,
             
               
               SACRAM
               PAGINAM
               EX
               CONCILII
               TRIDENTINI
               PRAESCRIPTO
               QVAM
               EMENDATISSIMAM
               DIVVLGARI
               MANDAVIT
               .
            
          
           
             
             Which
             Inscription
             ,
             as
             
               Angelus
               Roccha
            
             tells
             us
             ,
             was
             purposely
             made
             to
             set
             forth
             that
             infinite
             care
             and
             pains
             which
             the
             Pope
             took
             in
             that
             edition
             ,
             
               Which
               were
               so
               great
            
             (
             saith
             he
             )
             
               that
               it
               is
               impossible
               that
               any
               should
               recount
               them
               ,
               and
               for
               his
               own
               part
               he
               stood
               astonished
               when
               he
               saw
               them
               :
            
             for
             he
             not
             only
             carefully
             corrected
             the
             Copy
             before
             the
             Impression
             ,
             but
             reviewed
             it
             sheet
             by
             sheet
             after
             ,
             that
             the
             edition
             might
             be
             the
             more
             faithful
             .
             And
             shall
             we
             after
             all
             this
             believe
             that
             Sixtus
             5.
             
               never
               lived
               to
               see
               this
               edition
               compleat
               ,
            
             which
             is
             the
             miserable
             shift
             some
             of
             your
             party
             have
             to
             avoid
             this
             evident
             contradiction
             :
             Or
             shall
             we
             think
             ,
             what
             others
             pretend
             ,
             
               That
               he
               never
               lived
               to
               authorize
               this
               Edition
               of
               his
               ,
            
             whereas
             his
             Brieve
             doth
             in
             terms
             declare
             this
             to
             be
             the
             
               authentick
               vulgar
               Latin
            
             ,
             which
             the
             Decree
             of
             the
             
               Council
               of
               Trent
            
             had
             respect
             to
             ;
             but
             this
             Brieve
             ,
             others
             say
             ,
             
               though
               provided
               was
               never
               proclaimed
            
             ;
             It
             seems
             then
             the
             
               Popes
               Infallibility
            
             depends
             upon
             Proclamation
             ,
             but
             was
             not
             this
             Bull
             sufficiently
             proclaimed
             which
             is
             extant
             in
             those
             editions
             of
             Sixtus
             5
             ?
             with
             an
             injunction
             that
             this
             Bible
             be
             read
             in
             all
             Churches
             
               ne
               minimâ
               quidem
               particulâ
               ,
               mutatâ
               ,
               additâ
               ,
               vel
               detractâ
               ,
            
             without
             any
             the
             
               least
               alteration
            
             .
             Now
             then
             when
             the
             
               Vulgar
               Latin
            
             is
             owned
             by
             the
             
               Council
               of
               Trent
            
             for
             the
             
               authentick
               Copy
            
             of
             Scripture
             ;
             when
             the
             Pope
             whose
             testimony
             must
             be
             supposed
             Infallible
             takes
             great
             pains
             in
             prosecution
             of
             the
             decree
             of
             that
             Council
             to
             declare
             and
             set
             forth
             the
             true
             authentick
             edition
             of
             this
             
               Vulgar
               Latin
            
             ,
             When
             should
             we
             ever
             ,
             if
             not
             now
             ,
             expect
             some
             
               Infallible
               certainty
            
             of
             the
             
               true
               Copy
            
             of
             the
             Scripture
             ?
             yet
             so
             far
             are
             we
             from
             it
             ,
             that
             not
             long
             after
             men
             are
             forbidden
             the
             use
             of
             that
             edition
             under
             the
             penalty
             of
             the
             greater
             Excommunication
             .
             
               And
               all
               this
            
             ,
             forsooth
             ,
             
               under
               the
               pretence
               of
               Typographical
               faults
               ,
            
             and
             what
             then
             must
             we
             think
             of
             that
             Pope
             who
             took
             such
             incessant
             pains
             to
             correct
             them
             ?
             Thus
             we
             see
             how
             far
             we
             are
             from
             any
             certainty
             at
             all
             ,
             much
             more
             from
             any
             Infallible
             certainty
             concerning
             the
             true
             Copy's
             of
             Scripture
             from
             the
             authority
             of
             your
             Church
             .
             2.
             
             The
             authenticalness
             of
             those
             Copy's
             set
             forth
             by
             the
             appointment
             of
             the
             Council
             of
             Trent
             and
             the
             approbation
             of
             the
             Pope
             ,
             hath
             no
             greater
             evidence
             of
             certainty
             than
             any
             other
             Copy's
             of
             Scripture
             ,
             if
             they
             have
             so
             much
             .
             For
             all
             that
             Sixtus
             5.
             pretends
             for
             the
             authenticalness
             of
             that
             Copy
             ,
             is
             ,
             the
             agreement
             of
             it
             with
             the
             ancient
             and
             
               approved
               Copy's
            
             both
             Printed
             and
             MSS.
             which
             he
             had
             caused
             to
             be
             diligently
             searched
             in
             Libraries
             ,
             
               Than
               which
            
             ,
             (
             saith
             he
             )
             
               there
               can
               be
               no
               more
               firm
               or
               certain
               argument
               of
               the
               true
               and
               genuine
               text
               .
            
             
             Well
             said
             however
             in
             this
             !
             But
             if
             the
             
               Latin
               Copy's
            
             be
             so
             sure
             a
             rule
             to
             judge
             of
             the
             authenticalness
             of
             the
             Text
             by
             ,
             shall
             not
             much
             more
             the
             
               ancient
               Copy's
            
             of
             the
             
               Original
               Hebrew
            
             and
             Greek
             ;
             especially
             when
             we
             consider
             ,
             that
             the
             vast
             difference
             of
             the
             Clementine
             and
             
               Sixtine
               Bibles
            
             lay
             in
             this
             ,
             that
             Clement
             the
             8.
             did
             correct
             the
             
               Vulgar
               Latin
            
             according
             to
             the
             original
             in
             above
             two
             thousand
             places
             ,
             when
             the
             contrary
             reading
             was
             established
             by
             Sixtus
             .
             For
             the
             Pope
             where
             he
             pleased
             took
             the
             
               Marginal
               Annotations
            
             in
             the
             
               Lovain
               Bibles
            
             and
             inserted
             them
             into
             the
             text
             ;
             which
             
               Marginal
               Annotations
            
             contain
             the
             different
             readings
             which
             were
             observed
             from
             the
             comparing
             the
             
               Vulgar
               
               Latin
            
             with
             the
             Originals
             ,
             as
             appears
             by
             the
             Preface
             to
             the
             
               Lovain
               Bibles
            
             .
             And
             although
             the
             
               Pope
               ex
               Apostolicae
               potestatis
               plenitudine
            
             (
             as
             Sixtus
             5.
             phraseth
             it
             in
             the
             Bull
             before
             his
             Bibles
             )
             did
             take
             and
             leave
             where
             he
             pleased
             himself
             ,
             yet
             it
             is
             evident
             from
             those
             who
             have
             compared
             them
             ,
             that
             above
             two
             thousand
             places
             are
             reformed
             according
             to
             the
             Originals
             ;
             and
             more
             then
             twice
             as
             many
             more
             might
             have
             been
             if
             his
             Holiness
             had
             thought
             good
             .
             For
             our
             industrious
             Dr.
             James
             ,
             who
             had
             taken
             the
             pains
             accurately
             to
             compare
             not
             only
             the
             
               Sixtine
               Clementine
               Bibles
            
             ,
             but
             the
             Clementine
             edition
             with
             the
             
               Lovain
               Annotations
            
             ,
             doth
             in
             the
             defence
             of
             his
             
               Bellum
               Papale
            
             challenge
             Gretser
             the
             Jesuit
             to
             joyn
             issue
             with
             him
             if
             he
             dared
             on
             the
             point
             ,
             
             viz.
             of
             making
             it
             appear
             that
             there
             were
             10000.
             differences
             in
             the
             
               Lovain
               Annotations
            
             from
             the
             
               Vulgar
               Latin
            
             ,
             and
             that
             these
             differences
             arise
             from
             the
             comparing
             it
             with
             the
             
               Hebrew
               ,
               Greek
            
             ,
             and
             Chaldee
             .
             Are
             we
             not
             then
             at
             a
             fine
             pass
             for
             our
             
               Infallible
               certainty
            
             concerning
             the
             Copies
             of
             Scripture
             ,
             if
             the
             judgement
             of
             your
             Church
             must
             be
             relyed
             on
             ?
             Was
             that
             sufficient
             ground
             for
             
               Pope
               Clement
            
             to
             reform
             two
             thousand
             places
             ,
             and
             would
             it
             not
             serve
             for
             all
             the
             rest
             ?
             If
             those
             were
             truer
             because
             they
             agreed
             more
             with
             the
             Originals
             ,
             were
             not
             the
             rest
             so
             too
             ?
             And
             have
             not
             we
             the
             greatest
             reason
             to
             rely
             on
             the
             Originals
             when
             the
             Pope
             himself
             appeals
             to
             them
             ,
             and
             reforms
             by
             them
             ?
             According
             then
             to
             the
             judgement
             of
             your
             pretended
             
               Infallible
               Church
            
             we
             have
             as
             great
             certainty
             as
             they
             ,
             for
             certainly
             the
             Hebrew
             and
             Greek
             are
             as
             obvious
             to
             us
             as
             them
             ;
             and
             I
             never
             yet
             heard
             that
             your
             Popes
             did
             challenge
             to
             themselves
             among
             other
             
               Apostolical
               prerogatives
               the
               gift
               of
               tongues
               .
            
          
           
             2.
             
             
               We
               may
               be
               sufficiently
               assured
               that
               there
               are
               no
               material
               corruptions
               in
               the
               Books
               of
               Scripture
               without
               your
               Churches
               testimony
               ,
            
             not
             that
             we
             pretend
             the
             
               Apostles
               Autographa
            
             are
             still
             extant
             for
             us
             to
             compare
             our
             Copies
             with
             (
             although
             some
             of
             your
             side
             tell
             us
             among
             other
             rarities
             of
             the
             Vatican
             ,
             
             that
             the
             true
             ancient
             Greek
             text
             is
             there
             extant
             ,
             which
             the
             Pope
             would
             do
             well
             to
             oblige
             the
             world
             with
             )
             but
             we
             whose
             eyes
             are
             not
             blest
             with
             such
             noble
             sights
             as
             are
             there
             lockt
             up
             from
             all
             such
             who
             have
             not
             a
             good
             dose
             of
             implicite
             Faith
             about
             them
             ,
             pretend
             to
             no
             such
             thing
             :
             but
             by
             the
             diligent
             comparing
             the
             present
             Copies
             with
             the
             most
             ancient
             MSS.
             by
             the
             observation
             of
             what
             Citations
             of
             Scripture
             are
             produced
             by
             those
             of
             the
             Fathers
             who
             lived
             when
             some
             of
             these
             Autographa
             were
             extant
             (
             as
             it
             is
             apparent
             some
             were
             in
             Tertullians
             time
             ,
             and
             some
             tell
             us
             that
             the
             authentick
             Apocalypse
             was
             preserved
             in
             the
             Church
             of
             Ephesus
             in
             Honorius
             his
             time
             )
             by
             the
             diligence
             of
             the
             primitive
             writers
             in
             taking
             notice
             of
             the
             least
             attempt
             for
             falsification
             or
             corruption
             of
             the
             text
             ;
             For
             when
             Marcion
             began
             to
             clip
             and
             falsifie
             the
             text
             ,
             
             Irenaeus
             presently
             takes
             notice
             of
             it
             and
             gives
             him
             a
             sufficient
             rebuke
             for
             it
             :
             and
             so
             doth
             Tertullian
             afterwards
             ,
             and
             Epiphanius
             particularly
             takes
             notice
             of
             all
             those
             places
             which
             had
             violent
             hands
             laid
             upon
             them
             and
             rescues
             them
             from
             those
             impure
             attempts
             ,
             so
             that
             we
             still
             enjoy
             them
             in
             their
             integrity
             .
             So
             that
             whatever
             endeavours
             were
             made
             ,
             they
             were
             presently
             discovered
             ,
             as
             that
             of
             the
             Arrians
             by
             St.
             Ambrose
             ,
             
             that
             of
             Tatianus
             his
             Monotessaron
             by
             Theodoret.
             In
             so
             much
             ,
             that
             Bellarmin
             himself
             confesseth
             ;
             
               Etsi
               multa
               depravare
               conati
               sunt
               haeretici
               ,
               tamen
               nunquam
               defuerunt
               Catholici
               ,
               qui
               corum
               corruptelas
               detexerint
               ,
               &
               non
               permiserint
               libros
               sacros
               corrumpi
               .
            
             That
             the
             Catholicks
             were
             as
             vigilant
             as
             the
             
               Hereticks
               malicious
            
             ,
             and
             therefore
             could
             never
             effect
             their
             design
             in
             corrupting
             the
             Scripture
             .
             Besides
             ,
             it
             is
             observable
             ,
             that
             among
             those
             multitudes
             of
             
               various
               lections
            
             in
             the
             
               New
               Testament
            
             ,
             of
             which
             
               R.
               Stephen
            
             made
             a
             
             collection
             out
             of
             sixteen
             MSS.
             of
             2384.
             (
             which
             probably
             were
             occasioned
             by
             the
             general
             dispersion
             of
             Copies
             ,
             and
             the
             multitudes
             of
             transcriptions
             by
             such
             as
             were
             either
             ignorant
             or
             careless
             )
             yet
             there
             are
             none
             which
             are
             material
             ,
             so
             as
             to
             entrench
             upon
             the
             integrity
             and
             authority
             of
             the
             Copies
             as
             a
             rule
             of
             
               Faith
               and
               Manners
            
             ;
             they
             are
             therefore
             but
             racings
             of
             the
             skin
             ,
             but
             no
             wounds
             of
             any
             vital
             part
             .
             Abating
             therefore
             only
             what
             must
             necessarily
             be
             supposed
             in
             the
             multitudes
             of
             Copies
             transcribed
             ,
             there
             is
             so
             great
             integrity
             and
             incorruption
             in
             those
             Copies
             we
             have
             ,
             that
             we
             cannot
             but
             therein
             take
             notice
             of
             a
             peculiar
             hand
             of
             
               Divine
               Providence
            
             in
             preserving
             these
             
               authentick
               records
            
             of
             our
             Religion
             so
             safe
             to
             our
             dayes
             .
             But
             it
             is
             time
             now
             to
             return
             to
             you
             .
          
           
             You
             would
             therefore
             perswade
             us
             ,
             
               That
               we
               have
               no
               ground
               of
               certainty
               as
               to
               the
               Copies
               of
               Scripture
               ,
               but
               comparing
               them
               with
               the
               Apostles
               Autographa
            
             ;
             but
             I
             hope
             our
             former
             discourse
             hath
             given
             you
             a
             sufficient
             account
             of
             our
             certainty
             without
             seeing
             the
             
               Apostles
               own
               hands
            
             .
             But
             I
             pray
             what
             certainty
             then
             had
             the
             Jews
             after
             the
             Captivity
             ,
             of
             their
             Copies
             of
             the
             Law
             ?
             yet
             I
             cannot
             think
             you
             will
             deny
             them
             any
             ground
             of
             certainty
             in
             the
             time
             of
             Christ
             that
             they
             had
             the
             true
             Copies
             both
             of
             the
             Law
             and
             the
             Prophets
             ;
             and
             I
             hope
             you
             will
             not
             make
             the
             Sanhedrin
             ,
             which
             condemned
             our
             Saviour
             to
             death
             ,
             to
             have
             given
             them
             their
             only
             
               Infallible
               certainty
            
             concerning
             it
             .
             If
             therefore
             the
             Jews
             might
             be
             certain
             without
             Infallibility
             ,
             why
             may
             not
             we
             ?
             for
             if
             the
             
               Oracles
               of
               God
            
             were
             
               committed
               to
               the
               Jews
               then
            
             ,
             they
             are
             to
             the
             Christians
             now
             .
          
           
             
             You
             yet
             further
             urge
             ,
             
               That
               there
               can
               be
               no
               certainty
               concerning
               the
               Autographa's
               of
               the
               Apostles
               ,
               but
               by
               tradition
               :
               And
               may
               not
               every
               universal
               tradition
               be
               carried
               up
               as
               clearly
               at
               least
               to
               the
               Apostles
               times
               ,
            
             
             
               as
               the
               Scriptures
               ,
               by
               most
               credible
               Authours
               ,
               who
               wrote
               in
               their
               respective
               succeeding
               ages
               ?
            
             I
             answer
             ,
             We
             grant
             there
             can
             be
             no
             certainty
             as
             to
             the
             Copies
             of
             Scripture
             but
             from
             tradition
             ,
             and
             if
             you
             can
             name
             any
             of
             those
             great
             things
             in
             Controversie
             between
             us
             ,
             which
             you
             will
             undertake
             to
             prove
             to
             be
             as
             universal
             a
             tradition
             ;
             as
             that
             of
             the
             Scriptures
             ;
             you
             and
             I
             shall
             not
             differ
             as
             to
             the
             belief
             of
             it
             .
             But
             think
             not
             to
             fob
             us
             off
             with
             the
             tradition
             of
             the
             
               present
               Church
            
             instead
             of
             the
             
               Church
               of
               all
               ages
            
             ,
             with
             the
             tradition
             of
             your
             Church
             instead
             of
             the
             Catholick
             ,
             with
             the
             ambiguous
             testimonies
             of
             two
             or
             three
             of
             the
             Fathers
             ,
             instead
             of
             the
             
               universal
               consent
               of
               the
               Church
               since
               the
               Apostles
               times
               .
            
             If
             I
             should
             once
             see
             you
             prove
             the
             
               Infallibility
               of
               your
               Church
            
             ,
             the
             
               Popes
               Supremacy
               ,
               Invocation
               of
               Saints
               ,
               Veneration
               of
               Images
               ,
            
             the
             necessity
             of
             
               Coelibate
               in
               the
               Clergy
            
             ,
             a
             
               punitive
               Purgatory
            
             ,
             the
             
               lawfulness
               of
               communicating
               in
               one
               kind
               ,
            
             the
             
               expediency
               of
               the
               Scriptures
               and
               Prayers
               being
               in
               an
               unknown
               tongue
               ,
            
             the
             
               sacrifice
               of
               the
               Mass
               ,
               Transubstantiation
            
             (
             to
             name
             no
             mo●e
             )
             by
             as
             unquestionable
             and
             
               universal
               a
               tradition
            
             as
             that
             whereby
             we
             receive
             the
             Scriptures
             ,
             I
             shall
             extoll
             you
             for
             the
             only
             person
             that
             ever
             did
             any
             thing
             considerable
             on
             your
             side
             ,
             and
             I
             shall
             willingly
             yield
             my self
             up
             as
             a
             Trophey
             to
             your
             brave
             attempts
             .
             Either
             then
             for
             ever
             forbear
             to
             mention
             any
             such
             things
             ,
             as
             
               Vniversal
               Tradition
               among
               you
            
             as
             to
             any
             things
             ,
             besides
             Scriptures
             ,
             which
             carry
             a
             necessity
             with
             them
             of
             being
             believed
             or
             practised
             ;
             or
             once
             for
             all
             undertake
             this
             task
             ,
             and
             manifest
             it
             as
             to
             the
             things
             in
             Controversie
             between
             us
             .
             Your
             next
             Paragraph
             (
             besides
             what
             hath
             been
             already
             discussed
             in
             this
             Chapter
             concerning
             
               Apostolical
               tradition
            
             of
             Scripture
             )
             empties
             it self
             into
             the
             old
             
               mare
               mortuum
            
             of
             the
             
               formal
               object
               and
               Infallible
               application
               of
               Faith
               ,
            
             which
             I
             cannot
             think
             my self
             so
             much
             at
             leasure
             to
             follow
             you
             into
             ,
             so
             often
             as
             you
             fall
             into
             it
             .
             When
             once
             
             you
             bring
             any
             thing
             that
             hath
             but
             the
             least
             resemblance
             of
             reason
             more
             than
             before
             ,
             I
             shall
             afresh
             consider
             it
             ,
             but
             not
             till
             then
             .
             What
             next
             follows
             
               concerning
               resolving
               Faith
               into
               prime
               Apostolical
               Tradition
               infallibly
               ,
               without
               the
               Infallibility
               of
               the
               present
               Church
               ,
            
             hath
             been
             already
             prevented
             by
             telling
             you
             ,
             that
             his
             Lordship
             doth
             not
             say
             ,
             That
             the
             
               infallible
               Resolution
               of
               Faith
               is
               into
               that
               Apostolical
               Tradition
               ,
               but
               into
               the
               Doctrine
               which
               is
               conveyed
               in
               the
               Books
               of
               Scripture
               from
               the
               Apostles
               times
               down
               to
               us
               ,
            
             
             
               by
               an
               unquestionable
               Tradition
            
             .
             Your
             stale
             Objection
             ,
             
               That
               then
               we
               should
               want
               Divine
               Certainty
               ,
            
             hath
             been
             over
             and
             over
             answered
             ;
             and
             so
             hath
             your
             next
             Paragraph
             ,
             
               That
               if
               the
               Church
               be
               not
               infallible
               ,
               we
               cannot
               be
               infallibly
               certain
               ,
               that
               Scripture
               is
               Gods
               Word
            
             :
             and
             so
             the
             remainder
             concerning
             
               Canonical
               Books
            
             .
             It
             is
             an
             easie
             matter
             to
             write
             great
             Books
             after
             that
             rate
             ,
             to
             swell
             up
             your
             discourses
             with
             needless
             repetitions
             ;
             but
             it
             is
             the
             misery
             that
             attends
             a
             
               bad
               cause
            
             ,
             and
             a
             
               bad
               stomach
            
             ,
             to
             have
             
               unconcocted
               things
            
             brought
             up
             so
             often
             ,
             till
             we
             nauseate
             them
             .
          
           
             Your
             next
             offer
             is
             at
             the
             Vindication
             of
             the
             noted
             place
             of
             S.
             
               Austin
               ,
               I
               would
               not
               believe
               the
               Gospel
               ,
            
             
             
               &c.
               which
            
             (
             you
             say
             )
             
               cannot
               rationally
               be
               understood
               of
               Novices
               ,
               Weaklings
               ,
               and
               Doubters
               in
               the
               Faith.
            
             This
             being
             then
             the
             place
             at
             every
             turn
             objected
             by
             you
             ,
             and
             having
             before
             reserved
             the
             discussion
             of
             it
             to
             this
             place
             ,
             I
             shall
             here
             particularly
             and
             throughly
             consider
             the
             meaning
             of
             it
             .
             In
             order
             to
             which
             ,
             three
             things
             must
             be
             enquired
             into
             .
          
           
             1.
             
             
               What
               the
               Controversie
               was
               which
               St.
            
             Austin
             
               was
               there
               discussing
               of
            
             ?
          
           
             2.
             
             
               What
               that
               Church
               was
               which
               St.
            
             Austin
             
               was
               moved
               by
               the
               Authority
               of
               ?
            
          
           
             3.
             
             
               In
               what
               way
               and
               manner
               that
               Churches
               Authority
               did
               perswade
               him
               ?
            
          
           
             1.
             
             Nothing
             seems
             more
             necessary
             for
             understanding
             the
             meaning
             of
             this
             place
             ,
             than
             a
             true
             state
             of
             the
             Controversie
             ,
             which
             S.
             Austin
             was
             disputing
             of
             ;
             and
             yet
             nothing
             less
             spoke
             to
             on
             either
             side
             ,
             than
             this
             hath
             been
             .
             We
             are
             therefore
             to
             consider
             ,
             that
             when
             Manes
             or
             Manichaeus
             began
             to
             appear
             in
             the
             world
             ,
             to
             broach
             that
             strange
             and
             absurd
             Doctrine
             of
             his
             in
             the
             Christian
             world
             ,
             which
             he
             had
             received
             from
             Terebinthus
             or
             Buddas
             ,
             as
             he
             from
             Scythianus
             (
             who
             ,
             if
             we
             belieue
             Epiphanius
             ,
             
             went
             to
             Jerusalem
             in
             the
             Apostles
             times
             ,
             to
             enquire
             into
             the
             Doctrine
             of
             Christianity
             ,
             and
             dispute
             with
             the
             Christians
             about
             his
             Opinions
             )
             but
             easily
             foreseeing
             what
             little
             entertainment
             so
             strange
             a
             complexion
             of
             absurdities
             would
             find
             in
             the
             
               Christian
               world
            
             ,
             as
             long
             as
             the
             writings
             of
             the
             Apostles
             and
             Evangelists
             were
             received
             every
             where
             with
             that
             esteem
             and
             veneration
             :
             Two
             waies
             he
             ,
             or
             his
             more
             cunning
             Disciples
             ,
             bethought
             themselves
             of
             ,
             whereby
             to
             lessen
             the
             authority
             of
             those
             writings
             ,
             and
             so
             make
             way
             for
             the
             Doctrine
             of
             Manichaeus
             .
             One
             was
             to
             disparage
             the
             Credulity
             of
             Christians
             ,
             because
             the
             
               Catholick
               Church
            
             insisted
             so
             much
             on
             the
             necessity
             of
             Faith
             ,
             whereas
             they
             pretended
             they
             would
             desire
             men
             to
             believe
             nothing
             but
             what
             they
             gave
             them
             sufficient
             reason
             for
             .
             But
             all
             this
             while
             ,
             since
             the
             Christians
             thought
             they
             had
             evident
             reason
             for
             believing
             the
             Scriptures
             ,
             and
             consequently
             none
             to
             believe
             the
             Doctrine
             which
             did
             oppose
             them
             ;
             therefore
             they
             found
             it
             necessary
             to
             go
             further
             ,
             and
             to
             charge
             those
             Copies
             of
             Scripture
             with
             falsifications
             and
             corruptions
             ,
             which
             were
             generally
             received
             among
             Christians
             .
             But
             these
             are
             fully
             delivered
             by
             S.
             Austin
             in
             his
             Book
             
               de
               utilitate
               credendi
            
             ,
             as
             will
             appear
             to
             any
             one
             who
             looks
             into
             it
             ;
             but
             the
             
             latter
             is
             that
             which
             I
             aim
             at
             ;
             this
             he
             therefore
             taxeth
             them
             for
             ,
             
               That
               with
               a
               great
               deal
               of
               impudence
               ,
               or
               ,
               to
               speak
               mildly
               ,
               with
               much
               weakness
               ,
            
             
             
               they
               charged
               the
               Scriptures
               to
               be
               corrupted
               ;
               and
               yet
               could
               not
               at
               so
               small
               a
               distance
               of
               time
               prove
               any
               corruption
               by
               any
               Copies
               which
               were
               extant
               .
               For
               ,
            
             saith
             he
             ,
             
               if
               they
               should
               say
               ,
               They
               would
               not
               embrace
               their
               writings
               ,
               because
               they
               were
               written
               by
               such
               who
               were
               not
               careful
               of
               writing
               Truth
               ,
               their
               evasion
               would
               be
               more
               s●y
               ,
               and
               their
               errour
               more
               pardonable
               .
            
             But
             thus
             ,
             it
             seems
             ,
             they
             did
             by
             the
             
               Acts
               of
               the
               Apostles
            
             ,
             utterly
             denying
             them
             to
             contain
             matter
             of
             Truth
             in
             them
             ;
             and
             the
             reason
             was
             very
             obvious
             for
             it
             ,
             because
             that
             Book
             gives
             so
             clear
             an
             account
             of
             the
             sending
             the
             Spirit
             upon
             the
             Apostles
             ,
             which
             the
             Manichees
             pretended
             was
             to
             be
             only
             accomplished
             in
             the
             person
             of
             Manichaeus
             .
             And
             both
             before
             and
             after
             ,
             S.
             Austin
             mentions
             it
             as
             their
             common
             speech
             ,
             
             
               That
               before
               the
               time
               of
            
             Manichaeus
             ,
             
               there
               had
               been
               corrupters
               of
               the
               sacred
               Books
               ,
               who
               had
               mixed
               several
               things
               of
               their
               own
               with
               what
               was
               written
               by
               the
               Apostles
               .
            
             And
             this
             they
             laid
             upon
             the
             
               Judaizing
               Christians
            
             ,
             because
             their
             great
             pique
             was
             against
             the
             
               Old
               Testament
            
             ,
             and
             probably
             some
             further
             reason
             might
             be
             from
             the
             
               Nazarene
               Gospel
            
             ;
             wherein
             many
             things
             were
             inserted
             by
             such
             as
             did
             Judaize
             .
             The
             same
             thing
             St.
             Austin
             chargeth
             them
             with
             ,
             when
             he
             gives
             an
             account
             of
             their
             Heresie
             .
             And
             this
             likewise
             appears
             by
             the
             management
             of
             the
             dispute
             between
             S.
             Austin
             and
             Faustus
             ,
             
             who
             was
             much
             the
             subtillest
             man
             among
             them
             .
             
               Faustus
               acknowledged
               no
               more
               to
               be
               Gospel
               ,
               than
               what
               contained
               the
               Doctrine
               delivered
               by
               our
               Saviour
               ,
               and
               therefore
               denied
               the
               Genealogies
               to
               be
               any
               part
               of
               the
               Gospel
            
             ;
             and
             afterwards
             disputes
             against
             it
             ,
             both
             in
             S.
             Matthew
             ,
             and
             S.
             Luke
             .
             And
             after
             this
             S.
             Austin
             notes
             it
             
               as
               their
               usual
               custom
               ,
               when
               they
               could
               not
               avoid
               a
               Testimony
               of
               Scripture
               ,
               to
               deny
               it
               .
            
             Thus
             we
             see
             ,
             what
             kind
             of
             persons
             these
             were
             ,
             and
             what
             their
             pretences
             were
             which
             S.
             Austin
             disputes
             against
             ,
             
               They
               embraced
               so
               much
               of
               Scripture
               ,
               as
               pleased
               them
               ,
               and
               no
               more
               .
            
             To
             this
             therefore
             S.
             Austin
             returns
             these
             very
             substantial
             Answers
             ,
             
             
               That
               if
               such
               proceedings
               might
               be
               admitted
               ,
               the
               Divine
               Authority
               of
               any
               Books
               could
               signifie
               nothing
               at
               all
               for
               the
               convincing
               of
               errours
               .
               That
               it
               was
               much
               more
               reasonable
               ,
               either
               with
               the
               Pagans
               ,
               to
               deny
               the
               whole
               Bible
               ,
               or
               with
               the
               Jews
               ,
               to
               deny
               the
               New
               Testament
               ,
               than
               thus
               to
               acknowledge
               in
               general
               the
               Books
               Divine
               ,
               and
               to
               quarrel
               with
               such
               particular
               passages
               as
               pinched
               them
               most
               ,
               that
               if
               there
               were
               any
               suspicion
               of
               corruption
               ,
               they
               ought
               to
               produce
               more
               true
               Copies
               ,
               and
               more
               ancient
               Books
               than
               theirs
               ,
               or
               else
               be
               judged
               by
               the
               Original
               Languages
               ,
               with
               many
               other
               things
               to
               the
               same
               purpose
               .
            
             To
             apply
             this
             now
             to
             the
             present
             place
             in
             dispute
             ,
             S.
             Austin
             in
             that
             Book
             against
             the
             Epistle
             of
             Manichaeus
             ,
             begins
             with
             the
             Preface
             to
             it
             ,
             which
             is
             made
             in
             imitation
             of
             the
             
               Apostles
               strain
            
             ,
             and
             begins
             thus
             ,
             
               Manichaeus
               Apostolus
               Jesu
               Christi
               ,
               providentià
               Dei
               Patris
               ,
               &c.
               
            
             To
             this
             S.
             Austin
             saith
             ,
             
               he
               believes
               no
               such
               thing
               ,
               as
               that
            
             Manichaeus
             
               was
               an
               Apostle
               of
               Jesus
               Christ
               ,
               and
               hopes
               they
               will
               not
               be
               angry
               with
               him
               for
               it
               ;
               for
               he
               had
               learned
               of
               them
               
               not
               to
               believe
               without
               reason
               .
            
             And
             therefore
             desires
             them
             to
             prove
             it
             :
             
               It
               may
               be
            
             (
             saith
             he
             )
             
               one
               of
               you
               may
               read
               me
               the
               Gospel
               ,
               and
               thence
               perswade
               me
               to
               believe
               it
               .
               But
               ,
            
             
             
               what
               if
               you
               should
               meet
               with
               one
               ,
               who
               ,
               when
               you
               read
               the
               Gospel
               ,
               should
               say
               to
               you
               ,
               I
               do
               not
               believe
               it
               .
               But
               ,
               I
               should
               not
               believe
               the
               Gospel
               ,
               if
               the
               Authority
               of
               the
               Church
               did
               not
               move
               me
               :
               Whom
               therefore
               I
               obey
               in
               saying
               Believe
               the
               Gospel
               ,
               should
               I
               not
               obey
               in
               saying
               ,
               Believe
               not
            
             Manichaeus
             .
             The
             Question
             ,
             we
             see
             ,
             is
             concerning
             the
             proving
             the
             
               Apostleship
               of
               Manichaeus
            
             ,
             which
             cannot
             in
             it self
             be
             proved
             ,
             but
             from
             some
             Records
             ,
             which
             must
             specifie
             such
             an
             Apostleship
             of
             his
             ;
             and
             to
             any
             one
             who
             should
             question
             the
             authenticalness
             of
             those
             Records
             ,
             it
             can
             only
             be
             proved
             by
             the
             testimony
             and
             consent
             of
             the
             
               Catholick
               Church
            
             ,
             without
             which
             S.
             Austin
             professeth
             ,
             he
             should
             never
             have
             believed
             the
             
               Gospel
               ,
               i.
               e.
               that
               these
               were
               the
               only
               true
               and
               undoubted
               Records
               ,
               which
               are
               left
               us
               of
               the
               Doctrine
               and
               actions
               of
               Christ.
            
             And
             he
             had
             very
             good
             reason
             to
             say
             so
             ;
             for
             otherwise
             the
             
               authority
               of
               those
               Books
            
             should
             be
             questioned
             every
             time
             any
             one
             ,
             such
             as
             Manichaeus
             ,
             should
             pretend
             himself
             an
             Apostle
             :
             which
             Controversies
             there
             can
             be
             no
             other
             way
             of
             deciding
             ,
             but
             by
             the
             Testimony
             of
             the
             Church
             ,
             which
             hath
             received
             and
             embraced
             these
             Copies
             from
             the
             time
             of
             their
             first
             publishing
             .
             And
             that
             this
             was
             S.
             Austin's
             meaning
             ,
             will
             appear
             by
             several
             parallel
             places
             in
             his
             disputes
             against
             the
             Manichees
             .
             For
             in
             the
             same
             chapter
             ,
             speaking
             concerning
             the
             
               Acts
               of
               the
               Apostles
               ,
               Which
               Book
            
             (
             saith
             he
             )
             
               I
               must
               believe
            
             ,
             
             
               as
               well
               as
               the
               Gospel
               ,
               because
               the
               same
               Catholick
               Authority
               commends
               both
               ;
               i.
               e.
            
             The
             same
             Testimony
             of
             the
             
               Vniversal
               Church
            
             ,
             which
             delivers
             the
             Gospel
             as
             the
             
               authentick
               writings
               of
               the
               Evangelists
            
             ,
             doth
             likewise
             deliver
             the
             
               Acts
               of
               the
               Apostles
               for
               an
               authentick
               writing
               of
               one
               of
               the
               same
               Evangelists
            
             :
             So
             that
             there
             can
             be
             no
             reason
             to
             believe
             the
             one
             ,
             and
             not
             the
             other
             .
             So
             when
             he
             disputes
             against
             Faustus
             ,
             who
             denied
             the
             truth
             of
             some
             things
             in
             S.
             Paul's
             Epistles
             ;
             he
             bids
             him
             shew
             a
             
               truer
               Copy
            
             than
             that
             the
             
               Catholick
               Church
            
             received
             ,
             which
             Copy
             ,
             if
             he
             should
             produce
             ,
             he
             desires
             to
             know
             how
             he
             would
             prove
             it
             to
             be
             truer
             to
             one
             that
             should
             deny
             it
             .
             
               What
               would
               you
               do
            
             ?
             (
             saith
             he
             )
             
               Whither
               would
               you
               turn
               your self
            
             ?
             
             
               What
               Original
               of
               your
               Book
               could
               you
               shew
               ?
               What
               Antiquity
               ,
               what
               Testimony
               of
               a
               succession
               of
               persons
               from
               the
               time
               of
               the
               writing
               of
               it
               ?
            
             But
             on
             the
             contrary
             ,
             
               What
               huge
               advantage
               the
               Catholicks
               have
               ,
               who
               ,
            
             
             
               by
               a
               constant
               succession
               of
               Bishops
               in
               the
               Apostolical
               Sees
               ,
               and
               by
               the
               consent
               of
               so
               many
               people
               ,
               have
               the
               Authority
               of
               the
               Church
               confirmed
               to
               them
               for
               the
               clearing
               the
               validity
               of
               its
               Testimony
               concerning
               the
               Records
               of
               Scripture
               .
            
             And
             after
             laies
             down
             Rules
             for
             the
             
               trying
               of
               Copies
            
             ,
             where
             there
             appears
             any
             difference
             between
             them
             ,
             
               viz.
               by
               comparing
               them
               with
               the
               Copies
               of
               other
               Countries
               ,
            
             
             
               from
               whence
               the
               Doctrine
               originally
               came
               ;
               and
               if
               those
               Copies
               vary
               too
               ,
               the
               more
               Copies
               should
               be
               preferred
               before
               the
               fewer
               ,
               the
               ancienter
               before
               the
               latter
               :
               If
               yet
               any
               uncertainty
               remains
               ,
               the
               original
               Language
               must
               be
               consulted
               .
            
             This
             is
             ,
             in
             case
             a
             Question
             ariseth
             among
             the
             acknowledged
             authentical
             Copies
             of
             the
             
               Catholick
               
               Church
            
             ,
             (
             in
             which
             case
             we
             see
             ,
             he
             never
             sends
             men
             to
             the
             
               infallible
               Testimony
               of
               the
               Church
            
             ,
             for
             certainty
             as
             to
             the
             Truth
             of
             the
             Copies
             )
             but
             if
             the
             Question
             be
             ,
             Whether
             any
             writing
             it self
             be
             authentical
             or
             no
             ,
             then
             it
             stands
             to
             the
             greatest
             reason
             ,
             that
             the
             Testimony
             of
             the
             
               Catholick
               Church
            
             should
             be
             relyed
             on
             ,
             which
             ,
             by
             reason
             of
             its
             
               large
               spread
            
             ,
             and
             continual
             Succession
             from
             the
             very
             time
             of
             those
             writings
             ,
             cannot
             but
             give
             the
             most
             indubitable
             Testimony
             concerning
             the
             authenticalness
             of
             the
             writings
             of
             the
             Apostles
             and
             Evangelists
             .
             And
             were
             it
             not
             for
             this
             Testimony
             ,
             S.
             Austin
             might
             justly
             say
             ,
             
               He
               should
               not
               believe
               the
               Gospel
               ;
               i.
               e.
            
             Suppose
             those
             writings
             which
             contain
             the
             Gospel
             in
             them
             (
             for
             it
             is
             plain
             he
             speaks
             of
             them
             ,
             and
             not
             the
             Doctrine
             abstractly
             considered
             )
             should
             have
             wanted
             that
             consent
             of
             the
             
               Catholick
               Church
            
             ,
             that
             it
             had
             not
             been
             delivered
             down
             by
             a
             constant
             succession
             of
             all
             Ages
             from
             the
             Apostles
             ,
             and
             were
             not
             received
             among
             the
             
               Christian
               Churches
            
             ,
             but
             started
             out
             from
             a
             few
             persons
             who
             differ
             from
             all
             
               Christian
               Churches
            
             ,
             as
             this
             Apostleship
             of
             Manichaeus
             did
             ;
             he
             might
             justly
             question
             the
             Truth
             of
             them
             .
             And
             this
             I
             take
             to
             be
             truest
             and
             most
             natural
             account
             of
             these
             so
             much
             controverted
             words
             of
             S.
             Austin
             ;
             by
             which
             sense
             the
             other
             two
             Questions
             are
             easily
             answered
             :
             for
             it
             is
             plain
             ,
             S.
             Austin
             means
             not
             the
             
               judgement
               of
               the
               present
               Church
            
             ,
             but
             of
             the
             
               Catholick
               Church
            
             ,
             in
             the
             most
             comprehensive
             sense
             ,
             as
             taking
             in
             all
             
               ages
               and
               places
            
             ,
             or
             in
             Vincentius
             his
             words
             ,
             
               Succession
               ,
               Vniversality
            
             ,
             and
             Consent
             ;
             and
             it
             further
             appears
             ,
             that
             the
             influence
             which
             this
             Authority
             hath
             ,
             is
             sufficient
             to
             induce
             Assent
             to
             the
             thing
             attested
             in
             all
             persons
             who
             consider
             it
             ,
             in
             what
             age
             ,
             capacity
             ,
             or
             condition
             soever
             .
             And
             therefore
             ,
             if
             in
             this
             sense
             you
             extend
             it
             beyond
             
               Novices
               and
               Weaklings
            
             ,
             I
             shall
             not
             oppose
             you
             in
             it
             ;
             but
             it
             cannot
             be
             denied
             ,
             that
             it
             is
             intended
             chiefly
             for
             
               doubters
               in
               the
               Faith
            
             ,
             because
             the
             design
             of
             it
             is
             to
             give
             men
             satisfaction
             as
             to
             the
             reason
             why
             they
             ought
             to
             believe
             .
             But
             neither
             you
             ,
             nor
             any
             of
             those
             you
             call
             
               Catholick
               Authours
            
             ,
             will
             ever
             be
             able
             to
             prove
             ,
             that
             S.
             Austin
             by
             these
             words
             ever
             dreamt
             of
             any
             
               infallible
               Authority
               in
               the
               present
               Church
               ,
            
             as
             might
             be
             abundantly
             proved
             from
             the
             chapter
             foregoing
             ,
             where
             he
             gives
             an
             account
             of
             his
             being
             in
             the
             
               Catholick
               Church
            
             ,
             from
             the
             
               Consent
               of
               People
               and
               Nations
               from
               that
               Authority
               which
               was
               begun
               by
               miracles
               ,
               nourished
               by
               hope
               ,
               increased
               by
               charity
               ,
               confirmed
               by
               continuance
               ,
            
             which
             certainly
             are
             not
             the
             expressions
             of
             one
             who
             resolved
             his
             Faith
             into
             the
             
               infallible
               Testimony
            
             of
             the
             
               present
               Church
            
             .
             And
             the
             whole
             scope
             and
             design
             of
             his
             Book
             
               de
               utilitate
               credendi
            
             ,
             doth
             evidently
             refute
             any
             such
             apprehension
             ,
             as
             might
             be
             easily
             manifested
             ,
             were
             it
             not
             too
             large
             a
             subject
             for
             this
             place
             ,
             where
             we
             only
             examine
             the
             meaning
             of
             S.
             Austin
             in
             another
             Book
             .
             The
             substance
             of
             which
             ,
             is
             ,
             that
             That
             speech
             of
             his
             doth
             not
             contain
             a
             
               resolution
               of
               his
               Faith
            
             ,
             as
             to
             the
             
               Divinity
               of
               Christs
               Doctrine
            
             ;
             but
             the
             resolution
             of
             it
             ,
             as
             to
             the
             Truth
             and
             authenticalness
             of
             the
             writings
             of
             the
             Apostles
             and
             Evangelists
             ,
             which
             we
             acknowledge
             to
             be
             into
             the
             Testimony
             of
             the
             
               Catholick
               Church
            
             ,
             in
             the
             most
             large
             and
             comprehensive
             sense
             .
          
           
             The
             next
             thing
             we
             come
             to
             consider
             ,
             is
             ,
             an
             Absurdity
             you
             charge
             on
             his
             Lordship
             ,
             
             
               viz.
               That
               if
               the
               infallible
               Authority
               of
               the
               Church
               be
               not
               admitted
               in
               the
               Resolution
               ,
            
             
             
               he
               must
               have
               recourse
               to
               the
               private
               Spirit
               ,
               which
            
             (
             you
             say
             )
             
               though
               he
               would
               seem
               to
               exclude
               from
               the
               state
               of
               the
               Question
               ,
               yet
               he
               falls
               into
               it
               under
               the
               specious
               title
               of
               Grace
               ;
               so
               that
               he
               only
               changeth
               the
               words
               ,
               but
               admits
               the
               same
               thing
               ,
            
             for
             which
             you
             cite
             p.
             83
             ,
             84.
             
             
               That
               therein
               his
               Lordship
               should
               averr
               ,
               that
               where
               others
               used
               to
               say
               ,
               They
               were
               infallibly
               resolved
               that
               Scripture
               was
               Gods
               Word
               ,
               by
               the
               Testimony
               of
               the
               Spirit
               within
               them
               ,
               that
               
               he
               hath
               the
               same
               assurance
               by
               Grace
               .
            
             Whether
             you
             be
             not
             herein
             guilty
             of
             abusing
             his
             Lordship
             by
             a
             plain
             perverting
             of
             his
             meaning
             ,
             will
             be
             best
             seen
             by
             producing
             his
             words
             .
             
             
               A
               man
            
             (
             saith
             he
             )
             
               is
               probably
               led
               by
               the
               Authority
               of
               the
               present
               Church
               ,
               as
               by
               the
               first
               informing
               ,
               inducing
               ,
               perswading
               means
               ,
               to
               believe
               the
               Scripture
               to
               be
               the
               Word
               of
               God
               :
               But
               ,
               when
               he
               hath
               studied
               ,
               considered
               ,
               and
               compared
               this
               Word
               with
               it self
               ,
               and
               with
               other
               writings
               ,
               with
               the
               help
               of
               ordinary
               Grace
               ,
               and
               a
               mind
               morally
               induced
               ,
               and
               reasonably
               perswaded
               by
               the
               Voice
               of
               the
               Church
               ,
               the
               Scripture
               then
               gives
               greater
               and
               higher
               reasons
               of
               Credibility
               to
               it self
               ,
               than
               Tradition
               alone
               could
               give
               .
               And
               then
               he
               that
               believes
               ,
               resolves
               his
               last
               and
               full
               assent
               ,
               that
               Scripture
               is
               of
               Divine
               Authority
               ,
               into
               internal
               arguments
               found
               in
               the
               letter
               it self
               ,
               though
               found
               by
               the
               help
               and
               direction
               of
               Tradition
               without
               ,
               and
               Grace
               within
               .
            
             Had
             you
             not
             a
             great
             mind
             to
             calumniate
             ,
             who
             could
             pick
             out
             of
             these
             words
             ,
             
               That
               the
               Bishop
               resolved
               his
               Faith
               into
               Grace
               ?
            
             Can
             any
             thing
             be
             more
             plain
             ,
             than
             the
             contrary
             is
             from
             them
             ,
             when
             in
             the
             most
             perspicuous
             terms
             he
             says
             ,
             
               that
               the
               last
               Resolution
               of
               Faith
               is
               into
               internal
               arguments
               ,
               and
               only
               supposeth
               Tradition
               and
               Grace
               as
               necessary
               helps
               for
               the
               finding
               them
               ?
            
             Might
             you
             not
             then
             as
             well
             have
             said
             ,
             That
             his
             Lordship
             ,
             notwithstanding
             his
             zeal
             against
             the
             
               Infallibility
               of
               Tradition
            
             ,
             is
             fain
             to
             resolve
             his
             Faith
             into
             it
             at
             last
             ,
             as
             well
             as
             say
             ,
             that
             he
             doth
             it
             
               into
               Grace
            
             ;
             for
             he
             joyns
             these
             two
             together
             ?
             But
             ,
             Is
             it
             not
             possible
             to
             assert
             the
             Vse
             and
             Necessity
             of
             Grace
             ,
             in
             order
             to
             Faith
             ,
             but
             the
             last
             Resolution
             of
             it
             must
             be
             into
             it
             ?
             Do
             not
             all
             your
             Divines
             ,
             as
             well
             as
             ours
             ,
             suppose
             and
             prove
             the
             
               Necessity
               of
               Grace
            
             ,
             in
             order
             to
             believing
             ;
             and
             ,
             Are
             they
             not
             equally
             guilty
             of
             having
             recourse
             to
             the
             
               private
               Spirit
            
             ?
             Do
             you
             really
             think
             your self
             ,
             that
             there
             is
             any
             thing
             of
             
               Divine
               Grace
               in
               Faith
            
             or
             no
             ?
             If
             there
             be
             ,
             free
             your Self
             then
             from
             the
             
               private
               Spirit
            
             ,
             and
             you
             do
             his
             Lordship
             .
             For
             shame
             then
             forbear
             such
             pitiful
             calumnies
             ;
             which
             ,
             if
             they
             have
             any
             truth
             in
             them
             ,
             You
             are
             as
             much
             concerned
             as
             Your
             adversary
             in
             it
             .
             You
             would
             next
             perswade
             us
             ,
             
               That
               the
               Relator
               never
               comes
               near
               the
               main
               difficulty
               ,
               which
            
             (
             say
             you
             )
             
               is
               ,
               if
               the
               Church
               be
               supposed
               fallible
               in
               the
               Tradition
               of
               Scripture
               ,
               how
               it
               shall
               be
               certainly
               known
               ,
               whether
            
             de
             facto
             ,
             
               she
               now
               errs
               not
               in
               her
               delivery
               of
               it
               ?
            
             If
             this
             be
             your
             grand
             difficulty
             ,
             it
             is
             sufficiently
             assoiled
             already
             ,
             having
             largely
             answered
             this
             Question
             
               in
               terminis
            
             ,
             in
             the
             preceding
             Chapter
             .
          
           
             You
             ask
             further
             ,
             
               What
               they
               are
               to
               do
               who
               are
               unresolved
               which
               is
               the
               true
               Church
            
             ;
             as
             though
             it
             were
             necessary
             for
             men
             to
             know
             which
             is
             the
             
               true
               Church
            
             ,
             before
             they
             can
             believe
             the
             
               Scriptures
               to
               be
               the
               Word
               of
               God
               ?
            
             but
             when
             we
             assert
             the
             
               tradition
               of
               the
               Church
            
             to
             be
             necessary
             for
             believing
             the
             Scriptures
             ,
             we
             do
             not
             thereby
             understand
             the
             particular
             Tradition
             of
             any
             particular
             Church
             whose
             judgement
             they
             must
             rely
             on
             ,
             but
             the
             
               Vniversal
               Tradition
            
             of
             all
             Christians
             though
             this
             must
             be
             first
             made
             known
             in
             some
             particular
             Society
             ,
             by
             the
             means
             of
             some
             
               particular
               persons
            
             ,
             though
             their
             authority
             doth
             not
             oblige
             us
             to
             believe
             ,
             but
             only
             are
             the
             means
             whereby
             men
             come
             acquainted
             with
             that
             
               Vniversal
               Tradition
            
             .
             And
             therefore
             your
             following
             discourse
             
               concerning
               the
               knowing
               the
               true
               Church
               by
               its
               motives
               is
               superseded
            
             ;
             for
             we
             mean
             no
             other
             Church
             than
             the
             
               Community
               of
               Christians
            
             in
             this
             Controversie
             ;
             and
             ,
             if
             you
             ask
             me
             ,
             
               By
               what
               motives
               I
               come
               to
               be
               certain
               which
               is
               a
               Community
               of
               Christians
               ,
               and
               which
               of
               Mahumetans
               ,
               and
               how
               one
               should
               be
               known
               from
               another
               ,
            
             I
             can
             soon
             resolve
             you
             :
             But
             we
             are
             so
             far
             from
             making
             it
             necessary
             to
             know
             
               which
               particular
               society
               of
               Christians
            
             in
             opposition
             to
             others
             ,
             is
             the
             
               true
               Church
            
             for
             resolving
             this
             question
             ,
             that
             we
             look
             on
             it
             as
             a
             great
             argument
             of
             the
             Credibility
             
             as
             well
             as
             Vniversality
             of
             this
             Tradition
             ,
             that
             all
             these
             differing
             Societies
             consent
             in
             it
             .
             And
             not
             only
             they
             ,
             but
             the
             greatest
             opposers
             of
             
               Christianity
               ,
               Jews
            
             ,
             or
             Philosophers
             ,
             could
             never
             see
             any
             reason
             to
             call
             in
             question
             such
             a
             Tradition
             .
          
           
             His
             Lordship
             the
             better
             to
             represent
             
               the
               use
               of
               Tradition
            
             in
             the
             last
             resolution
             of
             Faith
             makes
             
               use
               of
               this
               illustration
               ,
               That
               as
               the
               knowledge
               of
               Grammer
               and
               Logick
               is
               necessary
               in
               order
               to
               the
               making
               a
               Demonstration
               ,
               yet
               the
               knowledge
               of
               the
               Conclusion
               is
               not
               resolved
               into
               Grammer
               or
               Logick
               ,
               but
               into
               the
               immediate
               principles
               out
               of
               which
               it
               is
               deduced
               :
               So
               a
               mans
               first
               preparative
               to
               Faith
               is
               the
               Churches
               Tradition
               ,
               but
               his
               full
               and
               last
               assent
               is
               resolved
               into
               the
               internal
               arguments
               of
               Scripture
               .
            
             This
             you
             quarrel
             with
             ,
             and
             tell
             us
             ,
             
               There
               is
               not
               the
               same
               Analogy
               between
               Logick
               and
               Church
               Tradition
            
             ;
             
             your
             meaning
             ,
             I
             suppose
             is
             ,
             because
             Logick
             doth
             Physically
             by
             inlarging
             the
             understanding
             fit
             men
             for
             demonstrations
             ,
             but
             Church-Tradition
             cannot
             enable
             men
             to
             understand
             the
             Scripture
             .
             But
             cannot
             you
             easily
             discern
             that
             Analogy
             which
             his
             Lordship
             brought
             this
             illustration
             for
             ,
             which
             is
             ,
             that
             some
             things
             may
             be
             necessary
             preparatives
             for
             knowledge
             ,
             which
             that
             knowledge
             is
             not
             resolved
             into
             .
             Is
             not
             this
             plain
             in
             Logick
             ,
             and
             is
             it
             not
             as
             plain
             between
             Tradition
             and
             Scripture
             ?
             For
             though
             Tradition
             doth
             not
             open
             our
             eyes
             to
             see
             this
             light
             ,
             yet
             it
             presents
             the
             object
             to
             us
             to
             be
             seen
             ,
             and
             that
             in
             an
             unquestionable
             manner
             .
             
               But
               for
               all
               this
            
             ,
             say
             you
             ,
             
               a
               man
               must
               either
               receive
               it
               on
               the
               sole
               authority
               of
               Church-Tradition
               ,
               or
               be
               as
               much
               in
               the
               dark
               as
               ever
               .
            
             Why
             so
             ?
             Is
             there
             any
             repugnancy
             in
             the
             thing
             ,
             that
             Scripture
             should
             be
             received
             first
             upon
             the
             account
             of
             Tradition
             ,
             and
             yet
             afterwards
             men
             resolve
             their
             Faith
             into
             the
             Scripture
             it self
             ?
             May
             not
             a
             man
             very
             probably
             believe
             that
             a
             Diamond
             is
             sent
             him
             from
             a
             Friend
             upon
             the
             testimony
             of
             the
             Messenger
             who
             brings
             it
             ,
             and
             yet
             be
             firmly
             perswaded
             of
             it
             ,
             by
             discerning
             the
             Sparklings
             of
             it
             ?
             But
             ,
             say
             you
             further
             ,
             
               The
               Scriptures
               themselves
               appear
               no
               more
               to
               be
               the
               Word
               of
               God
               ,
               then
               the
               Stars
               to
               be
               of
               a
               certain
               determinate
               number
               ,
            
             
             
               or
               the
               distinction
               of
               colours
               to
               a
               blind
               man.
            
             If
             this
             approach
             not
             to
             the
             highest
             blasphemy
             against
             the
             Scripture
             ,
             I
             know
             not
             what
             doth
             .
             He
             that
             shall
             compare
             this
             saying
             of
             yours
             ,
             with
             that
             in
             the
             precedent
             Chapter
             ,
             
               That
               if
               Christ
               had
               not
               left
               the
               Church
               Infallible
               ,
               he
               might
               be
               accounted
               an
               Impostor
               and
               Deceiver
               ,
            
             may
             easily
             guess
             how
             much
             of
             Religion
             you
             believe
             in
             your
             heart
             ,
             when
             on
             so
             small
             occasions
             you
             do
             so
             openly
             disparage
             both
             Christ
             and
             the
             Scriptures
             .
             It
             is
             well
             yet
             ,
             your
             Churches
             Infallibility
             can
             stand
             on
             no
             better
             terms
             than
             these
             are
             ,
             which
             will
             be
             sufficient
             to
             keep
             any
             who
             have
             any
             true
             sense
             of
             the
             truth
             and
             excellency
             of
             Christ
             and
             the
             Scriptures
             from
             hearkening
             to
             it
             .
             But
             are
             you
             in
             good
             earnest
             when
             you
             say
             ,
             that
             
               Scriptures
               themselves
               appear
               no
               more
               to
               be
               the
               Word
               of
               God
               ,
               than
               the
               distinction
               of
               colours
               to
               a
               blind
               man
               ,
            
             which
             is
             as
             much
             as
             nothing
             at
             all
             ?
             Is
             there
             nothing
             at
             all
             in
             the
             excellency
             of
             the
             Doctrine
             and
             Precepts
             contained
             in
             the
             
               Scriptures
               ,
               nothing
            
             in
             those
             clear
             discoveries
             of
             God
             and
             our
             
               selves
               ,
               nothing
            
             in
             all
             those
             transactions
             between
             God
             and
             men
             ,
             nothing
             in
             that
             Covenant
             of
             Redemption
             between
             God
             and
             man
             through
             
               Christ
               ,
               nothing
            
             in
             the
             clear
             accomplishment
             and
             fulfilling
             of
             
               Prophesies
               ,
               nothing
            
             in
             that
             admirable
             strain
             and
             style
             which
             is
             in
             the
             writings
             ,
             nothing
             in
             that
             harmonious
             consent
             which
             is
             discovered
             in
             writers
             of
             several
             ages
             ,
             interests
             ,
             places
             ,
             and
             conditions
             ,
             nothing
             in
             that
             
               admirable
               efficacy
            
             which
             the
             Doctrine
             of
             it
             hath
             upon
             the
             souls
             of
             men
             to
             perswade
             them
             to
             renounce
             sin
             ,
             the
             world
             ,
             and
             themselves
             for
             the
             sake
             of
             it
             ;
             is
             there
             nothing
             more
             (
             I
             say
             )
             in
             all
             these
             ,
             which
             makes
             the
             Scripture
             
             appear
             to
             be
             the
             
               Word
               of
               God
               ,
               than
               the
               distinction
               of
               colours
               to
               a
               blind
               man
               ?
            
             Could
             you
             assoon
             think
             
               to
               account
               the
               starrs
            
             as
             discern
             any
             thing
             of
             Divinity
             from
             these
             things
             in
             the
             Scriptures
             ?
             If
             your
             eyes
             were
             as
             blind
             as
             your
             understanding
             ,
             could
             you
             assoon
             distinguish
             white
             from
             black
             ,
             as
             the
             Scripture
             from
             the
             Alcoran
             ,
             if
             they
             were
             both
             presented
             to
             you
             to
             read
             ,
             and
             judge
             of
             them
             according
             to
             the
             evidence
             you
             found
             in
             them
             ?
             Is
             it
             possible
             a
             man
             that
             owns
             himself
             a
             Christian
             ,
             should
             utter
             such
             opprobrious
             language
             of
             the
             Scripture
             ?
             You
             had
             been
             before
             speaking
             
               what
               honour
               you
               give
               to
               the
               Scripture
               ,
            
             notwithstanding
             you
             pretend
             your
             
               Church
               Infallible
            
             ,
             and
             I
             had
             mentioned
             some
             of
             those
             passages
             which
             occurr
             in
             your
             writers
             in
             disparagement
             of
             them
             :
             but
             I
             must
             needs
             say
             they
             all
             fall
             short
             of
             this
             ;
             the
             
               Nose
               of
               Wax
            
             ,
             the
             
               Inky
               Divinity
            
             ,
             the
             
               Lesbian
               rule
            
             ,
             are
             
               Courtlike
               expressions
            
             to
             this
             of
             yours
             ;
             for
             this
             puts
             no
             difference
             in
             the
             world
             between
             the
             Scripture
             and
             the
             Alcoran
             ,
             if
             your
             Church
             should
             propound
             the
             one
             as
             well
             as
             the
             other
             .
             For
             you
             could
             not
             possibly
             say
             worse
             of
             the
             Alcoran
             ,
             then
             
               that
               of
               it self
               it
               appeared
               no
               more
               to
               be
               the
               Word
               of
               God
               ,
               than
               distinction
               of
               colours
               to
               a
               blind
               man.
            
             I
             might
             here
             send
             you
             to
             be
             chastised
             for
             this
             insolent
             Atheistical
             expression
             to
             the
             Primitive
             Fathers
             ,
             who
             speak
             so
             much
             in
             admiration
             of
             the
             excellency
             of
             Scriptures
             ,
             who
             did
             vindicate
             them
             from
             all
             assaults
             of
             the
             
               Heathen
               Philosophers
            
             .
             I
             might
             send
             you
             to
             those
             of
             your
             own
             party
             ,
             who
             if
             they
             have
             any
             love
             or
             tenderness
             for
             
               Christian
               Religion
            
             will
             not
             suffer
             such
             passages
             to
             pass
             without
             the
             most
             severe
             rebukes
             :
             I
             might
             sufficiently
             prove
             the
             contrary
             from
             the
             arguments
             used
             against
             Atheists
             by
             Bellarmine
             and
             others
             ;
             but
             I
             shall
             content
             my self
             with
             that
             noble
             and
             Christian
             confession
             of
             your
             
               Gregory
               de
               Valentiâ
            
             ,
             from
             whom
             you
             might
             learn
             more
             piety
             and
             modesty
             towards
             the
             Sacred
             
               Scriptures
               .
               There
               being
               many
               things
               in
               the
               Doctrine
               of
               Christianity
               it self
               ,
            
             
             
               which
               of
               themselves
               may
               conciliate
               belief
               and
               authority
               ,
               yet
               that
               seems
               the
               greatest
               to
               me
               (
               as
               hath
               been
               observed
               by
               Clement
               of
               Alexandria
               ,
               Lactantius
               and
               others
               )
               that
               I
               know
               not
               with
               what
               admirable
               force
               ,
               but
               most
               divine
               ,
               it
               affects
               the
               hearts
               of
               men
               ,
               and
               stirs
               them
               up
               to
               vertue
               .
               It
               is
               written
               with
               great
               simplicity
               ,
               and
               without
               almost
               any
               artifice
               or
               ornament
               of
               speech
               ;
               which
               is
               an
               argument
               that
               its
               authority
               is
               not
               humane
               but
               Divine
               ,
               for
               no
               humane
               writing
               hath
               any
               power
               on
               the
               minds
               of
               men
               without
               a
               great
               deal
               of
               art
               and
               eloquence
               .
            
             How
             many
             things
             are
             there
             in
             this
             ingenuous
             and
             pious
             confession
             of
             this
             learned
             Jesuite
             ,
             which
             might
             ,
             if
             you
             have
             any
             shame
             left
             ,
             make
             you
             sensible
             of
             the
             Blasphemy
             of
             your
             former
             expression
             .
             For
             ,
             1.
             
             He
             saith
             ,
             there
             are
             many
             things
             in
             the
             doctrine
             of
             Christianity
             which
             
               for
               themselves
            
             may
             conciliate
             our
             belief
             ,
             and
             manifest
             their
             authority
             :
             If
             
               for
               themselves
            
             ,
             then
             certainly
             the
             
               Scriptures
               of
               themselves
            
             have
             a
             great
             deal
             more
             evidence
             ,
             that
             they
             are
             
               the
               Word
               of
               God
               ,
               than
               the
               distinction
               of
               colours
               to
               a
               blind
               man.
            
             2.
             
             That
             the
             peculiar
             strain
             and
             genius
             of
             Scripture
             argues
             something
             Divine
             in
             it
             ,
             because
             ,
             notwithstanding
             its
             simplicity
             it
             hath
             so
             great
             power
             and
             efficacy
             on
             the
             minds
             of
             men
             ;
             far
             beyond
             any
             humane
             art
             or
             Rhetorick
             .
             3.
             
             That
             this
             may
             be
             discerned
             in
             the
             very
             Books
             of
             Scripture
             without
             the
             supposition
             of
             the
             authority
             of
             any
             Church
             ;
             for
             he
             mentions
             the
             Doctrine
             meerly
             as
             written
             ,
             and
             what
             may
             be
             found
             by
             the
             reading
             of
             it
             .
             Go
             then
             ,
             and
             learn
             some
             piety
             and
             ingenuity
             (
             where
             it
             is
             
             so
             seldome
             to
             be
             learned
             )
             from
             a
             Jesuite
             ,
             and
             think
             not
             that
             we
             shall
             ever
             have
             the
             meaner
             thoughts
             of
             the
             Scripture
             for
             such
             bold
             expressions
             ;
             but
             ,
             we
             can
             easily
             see
             ,
             that
             the
             Infallibility
             of
             the
             Church
             ,
             and
             the
             Honour
             of
             Scripture
             cannot
             possibly
             stand
             together
             .
          
           
             Your
             subsequent
             discourse
             consists
             of
             some
             rare
             pieces
             of
             subtilty
             ,
             which
             may
             be
             resolved
             into
             these
             consequences
             ;
             If
             your
             
               Church
               of
            
             Rome
             
               hath
               erred
               as
               to
               the
               number
               of
               Canonical
               Books
               ,
            
             then
             
               the
               Catholick
               Church
               ,
               ever
               since
               Christs
               time
               ,
               hath
               erred
            
             ;
             if
             
               the
               Church
               may
               erre
               ,
               then
               we
               cannot
               be
               certain
               but
               she
               hath
               erred
            
             ;
             if
             
               we
               can
               have
               no
               infallible
               certainty
               ,
               then
               we
               can
               have
               none
               at
               all
            
             ;
             These
             consequences
             your
             discourse
             to
             n.
             5.
             may
             be
             resolved
             into
             ;
             and
             make
             good
             ever
             a
             one
             of
             them
             ,
             I
             will
             say
             you
             have
             proved
             something
             ;
             which
             is
             more
             than
             you
             have
             done
             yet
             .
          
           
             N.
             5.
             
             You
             object
             against
             his
             Lordship
             ,
             
               That
               he
               requires
               so
               many
               things
               in
               order
               to
               the
               resolution
               of
               Faith
               ,
            
             
             
               that
               he
               makes
               none
               capable
               of
               it
               ,
               but
               men
               of
               extraordinary
               parts
               and
               learning
               .
            
             
             To
             which
             I
             answer
             ,
             that
             his
             Lordship
             is
             not
             undertaking
             to
             give
             an
             account
             of
             the
             Faith
             of
             
               rude
               or
               illiterate
               persons
            
             ,
             but
             such
             a
             one
             as
             may
             satisfie
             men
             of
             parts
             and
             learning
             ,
             
               i.
               e.
            
             he
             endeavoured
             to
             lay
             down
             the
             
               true
               rational
               account
            
             of
             it
             ,
             and
             not
             to
             enquire
             how
             far
             God
             obligeth
             every
             man
             that
             comes
             to
             Heaven
             ,
             to
             a
             
               critical
               Resolution
            
             of
             his
             Faith.
             And
             therefore
             for
             the
             generality
             of
             such
             persons
             who
             heartily
             believe
             the
             Truth
             of
             Scriptures
             ,
             but
             are
             not
             able
             to
             give
             a
             clear
             and
             satisfactory
             account
             of
             it
             to
             others
             ;
             I
             answer
             ,
             as
             S.
             Austin
             did
             in
             the
             same
             case
             ,
             
             
               Caeteram
               quippe
               turbam
               non
               intelligendi
               vivacitas
               ,
               sed
               credendi
               simplicitas
               tutissimam
               facit
               :
            
             That
             God
             requires
             not
             from
             the
             common
             sort
             of
             believers
             ,
             the
             
               subtilty
               of
               Speculation
               ,
               but
               the
               simplicity
               of
               Faith
            
             ;
             which
             may
             be
             very
             firm
             even
             in
             them
             from
             the
             reading
             of
             Scriptures
             ,
             and
             hearing
             the
             Doctrine
             of
             it
             plainly
             delivered
             to
             them
             ,
             though
             they
             are
             not
             able
             to
             give
             such
             accounts
             of
             their
             Faith
             ,
             which
             may
             be
             satisfactory
             to
             any
             but
             themselves
             .
             So
             we
             say
             ,
             
               That
               the
               way
               is
               so
               plain
               ,
               that
               mean
               capacities
               may
               not
               erre
               therein
               .
            
             But
             ,
             I
             wonder
             at
             you
             ,
             of
             all
             men
             ,
             that
             you
             should
             charge
             our
             way
             with
             intricacy
             ,
             who
             lead
             men
             into
             such
             perplexities
             and
             difficulties
             ,
             before
             they
             can
             be
             satisfied
             that
             they
             ought
             to
             believe
             ;
             for
             to
             this
             end
             you
             make
             the
             
               infallible
               Testimony
            
             of
             the
             Church
             necessary
             ;
             and
             ,
             how
             many
             insuperable
             difficulties
             are
             there
             before
             one
             can
             be
             assured
             of
             that
             ?
             first
             ,
             he
             must
             know
             your
             Church
             to
             be
             the
             
               True
               Church
            
             ,
             and
             this
             must
             be
             proved
             by
             a
             continual
             succession
             of
             Pastors
             in
             your
             Church
             ,
             and
             by
             a
             conformity
             of
             your
             Doctrine
             with
             the
             Ancients
             ;
             and
             ,
             Do
             you
             think
             these
             two
             are
             not
             very
             easie
             introductions
             to
             Faith
             ,
             like
             the
             taking
             Rome
             in
             ones
             way
             ,
             to
             go
             from
             York
             to
             London
             ;
             but
             ,
             though
             a
             man
             should
             pull
             down
             a
             House
             to
             find
             a
             Key
             to
             open
             it
             ,
             and
             after
             he
             had
             searched
             in
             all
             the
             rubbish
             of
             antiquity
             ,
             find
             enough
             to
             perswade
             him
             yours
             may
             be
             a
             
               True
               Church
            
             ,
             yet
             he
             is
             as
             far
             from
             believing
             as
             ever
             ,
             unless
             he
             finds
             a
             way
             through
             another
             Trap-door
             for
             his
             Faith
             ,
             which
             is
             ,
             that
             yours
             ,
             though
             a
             particular
             Church
             ,
             is
             yet
             the
             only
             
               Catholick
               Church
               ,
               i.
               e.
            
             that
             the
             first
             room
             he
             comes
             in
             ,
             is
             infallibly
             the
             
               whole
               house
            
             ,
             and
             therefore
             he
             never
             needs
             look
             further
             .
             But
             ,
             supposing
             this
             ,
             yet
             if
             he
             doth
             not
             believe
             this
             Church
             to
             be
             infallible
             in
             all
             it
             says
             ,
             he
             had
             as
             good
             never
             come
             into
             it
             ;
             and
             therefore
             he
             must
             believe
             strenuously
             ,
             
               That
               whatever
               it
               says
               ,
               is
               infallibly
               True
               ,
            
             which
             being
             so
             hard
             a
             task
             (
             as
             for
             a
             man
             that
             sees
             a
             house
             
               half
               down
            
             before
             his
             eyes
             ,
             to
             believe
             it
             can
             never
             fall
             )
             it
             had
             need
             have
             some
             good
             buttresses
             to
             support
             it
             ,
             and
             at
             last
             finds
             nothing
             but
             some
             feeble
             
               Motives
               of
               Credibility
            
             ,
             which
             signifie
             nothing
             as
             to
             the
             Church
             ,
             but
             might
             have
             been
             strong
             enough
             ,
             if
             set
             in
             the
             
             right
             place
             ,
             viz.
             not
             to
             support
             the
             Church
             ,
             but
             to
             prove
             the
             truth
             of
             Christian
             Doctrine
             .
             These
             ,
             and
             many
             other
             intrigues
             ,
             which
             I
             have
             formerly
             discovered
             ,
             do
             unavoidably
             attend
             the
             resolution
             of
             your
             Faith
             ,
             among
             all
             persons
             who
             profess
             to
             believe
             on
             the
             account
             of
             your
             
               Churches
               Infallibility
            
             .
          
           
             What
             follows
             next
             concerning
             Grace
             ,
             is
             already
             answered
             :
             What
             certainty
             we
             have
             that
             Scripture
             is
             of
             
               Divine
               Revelation
            
             ,
             and
             consequently
             what
             obligation
             lyes
             upon
             men
             to
             believe
             it
             ,
             are
             things
             largely
             discoursed
             on
             in
             the
             beginning
             of
             this
             Chapter
             ;
             and
             I
             shall
             suppose
             sufficiently
             cleared
             ,
             till
             you
             shew
             me
             reason
             to
             the
             contrary
             :
             By
             which
             it
             will
             appear
             (
             contrary
             to
             what
             follows
             n.
             6.
             )
             that
             we
             have
             the
             
               highest
               reasons
            
             or
             
               motives
               of
               Credibility
            
             ,
             to
             assent
             to
             the
             Truth
             ,
             and
             
               Divine
               Authority
               of
               the
               Scriptures
            
             .
          
           
             But
             you
             proceed
             to
             an
             attempt
             of
             something
             new
             ;
             which
             is
             ,
             
             in
             a
             long
             harangue
             to
             disprove
             his
             Lordships
             Opinion
             of
             
               resolving
               Faith
            
             into
             that
             
               Divine
               Light
            
             which
             appears
             in
             Scripture
             .
             This
             you
             insist
             on
             from
             n.
             6.
             to
             n.
             8.
             the
             substance
             of
             all
             which
             discourse
             ,
             I
             suppose
             ,
             may
             be
             reduced
             to
             these
             three
             things
             .
             1.
             
             
               That
               though
               the
               Scripture
               be
               called
               a
               Light
               ,
               yet
               that
               is
               to
               be
               understood
               only
               of
               those
               who
               own
               its
               authority
               .
            
             2.
             
             
               That
               the
               Scripture
               cannot
               shew
               it self
               to
               be
               an
               Infallible
               Light.
            
             3.
             
             
               That
               if
               there
               were
               such
               Light
               in
               Scriture
               ,
               all
               others
               would
               see
               it
               as
               well
               as
               he
               .
            
             Before
             I
             come
             to
             a
             particular
             handling
             of
             each
             of
             these
             ,
             it
             will
             be
             necessary
             to
             consider
             ,
             What
             it
             is
             which
             his
             Lordship
             means
             by
             this
             
               Divine
               Light
            
             in
             Scripture
             ;
             for
             ,
             there
             is
             nothing
             causeth
             more
             confusion
             in
             the
             discourses
             and
             apprehensions
             of
             men
             ,
             than
             the
             applying
             Metaphors
             taken
             from
             the
             sense
             to
             the
             acts
             of
             the
             Vnderstanding
             :
             For
             ,
             by
             this
             means
             ,
             we
             are
             apt
             to
             judge
             of
             our
             intellectual
             acts
             in
             a
             way
             wholly
             suitable
             to
             those
             of
             sense
             .
             We
             are
             not
             therefore
             to
             conceive
             ,
             there
             can
             be
             any
             thing
             in
             
               Divine
               Truths
            
             ,
             which
             so
             immediately
             doth
             discover
             it self
             to
             the
             mind
             ,
             as
             light
             doth
             to
             the
             eye
             .
             But
             that
             only
             which
             bears
             proportion
             to
             the
             light
             in
             the
             mind
             ,
             is
             reason
             ;
             for
             mens
             minds
             being
             discursive
             ,
             and
             not
             intuitive
             ,
             they
             do
             not
             behold
             the
             truth
             of
             things
             by
             immediate
             intuition
             ,
             but
             by
             such
             reason
             and
             arguments
             as
             do
             induce
             and
             perswade
             to
             assent
             .
             We
             are
             not
             therefore
             to
             imagine
             any
             such
             Light
             in
             Scripture
             ,
             that
             doth
             as
             immediately
             work
             upon
             the
             understanding
             ,
             as
             the
             Light
             of
             the
             Sun
             doth
             on
             the
             organs
             of
             sight
             ;
             and
             therefore
             that
             common
             speech
             ,
             that
             
               Light
               doth
               discover
               it self
               as
               well
               as
               other
               things
               ,
            
             is
             in
             this
             sense
             improperly
             applied
             to
             the
             Understanding
             ;
             for
             ,
             whatever
             is
             discovered
             to
             the
             mind
             in
             a
             
               discursive
               manner
            
             ,
             as
             all
             Objects
             of
             Faith
             are
             ,
             must
             have
             some
             antecedent
             evidence
             to
             it self
             ,
             which
             must
             be
             the
             ground
             of
             the
             act
             of
             assent
             .
             That
             therefore
             which
             is
             called
             the
             
               Divine
               Light
               of
               Scripture
            
             ,
             is
             ,
             I
             suppose
             that
             
               rational
               evidence
            
             which
             is
             contained
             in
             the
             Books
             of
             Scripture
             ,
             whereby
             any
             reasonable
             man
             may
             be
             perswaded
             that
             these
             Books
             are
             of
             
               Divine
               Authority
            
             .
             Now
             that
             herein
             I
             say
             nothing
             beyond
             or
             besides
             his
             Lordships
             meaning
             and
             intention
             ,
             will
             appear
             by
             his
             own
             discourse
             on
             this
             subject
             .
             For
             1.
             
             His
             Lordship
             designedly
             disproves
             that
             Opinion
             that
             
               Scripture
               should
               be
               fully
               and
               sufficiently
               known
               as
               by
               Divine
               and
               Infallible
               Testimony
               ,
            
             lumine
             proprio
             ,
             
             
               by
               the
               resplendency
               of
               that
               Light
               which
               it
               hath
               in
               it self
               only
               ,
               and
               by
               the
               witness
               that
               it
               can
               so
               give
               to
               it self
               .
               Because
               ,
               as
               there
               is
               no
               place
               in
               Scripture
               that
               tells
               us
               such
               Books
               containing
               such
               and
               such
               particulars
               ,
               are
               the
               Canon
               and
               Infallible
               Will
               of
               God
               ;
               so
               ,
               if
               there
               were
               any
               such
               place
               ,
               that
               could
               be
               no
               sufficient
               proof
            
             ;
             for
             ,
             
               a
               man
               may
               justly
               ask
               another
               Book
               to
               bear
               witness
               to
               that
               ,
               and
               so
            
             in
             infinitum
             .
             
               Again
               ,
               this
               inbred
               Light
               of
               
               Scripture
               is
               a
               thing
               coincident
               with
               Scripture
               it self
               ,
               and
               so
               the
               Principles
               and
               the
               Conclusion
               in
               this
               kind
               of
               proof
               should
               be
               entirely
               the
               same
               ,
               which
               cannot
               be
               .
               Besides
               ,
               if
               this
               inward
               Light
               were
               so
               clear
               ,
               how
               could
               there
               have
               been
               any
               variety
               among
               the
               ancient
               Believers
               ,
               touching
               the
               authority
               of
               S.
            
             James
             ,
             
               and
               S.
            
             Judes
             
               Epistles
               ,
               and
               the
               Apocalypse
            
             ,
             &c.
             
             
               For
               certainly
               the
               Light
               which
               is
               in
               the
               Scripture
               ,
               was
               the
               same
               then
               which
               now
               it
               is
               .
            
             On
             these
             reasons
             then
             ,
             we
             see
             ,
             his
             Lordship
             not
             only
             disclaims
             ,
             but
             disproves
             such
             knowing
             the
             Scripture
             meerly
             by
             the
             Light
             within
             .
             Two
             things
             then
             I
             hence
             inferr
             ,
             which
             will
             be
             very
             necessary
             to
             clear
             his
             Lordships
             meaning
             .
             1.
             
             That
             he
             no
             where
             attributes
             such
             an
             
               inward
               Light
            
             to
             Scripture
             ,
             that
             
               by
               it self
            
             it
             can
             discover
             that
             these
             Books
             are
             from
             God.
             2.
             
             That
             where
             his
             Lordship
             mentions
             this
             Light
             most
             ,
             he
             supposeth
             Tradition
             antecedent
             to
             it
             ,
             as
             appears
             by
             his
             whole
             discourse
             .
             From
             whence
             I
             gather
             this
             to
             have
             been
             the
             plainest
             account
             of
             his
             way
             of
             resolving
             Faith
             ,
             as
             I
             have
             already
             intimated
             ,
             viz.
             that
             the
             
               resolution
               of
               Faith
            
             may
             be
             considered
             two
             waies
             ;
             into
             the
             Books
             ,
             and
             into
             the
             Doctrine
             contained
             in
             them
             .
             The
             resolution
             into
             the
             Books
             ,
             must
             ,
             of
             necessity
             ,
             suppose
             Tradition
             ,
             and
             rely
             upon
             it
             ;
             and
             this
             kind
             of
             resolution
             of
             Faith
             ,
             cannot
             be
             into
             any
             self-evidence
             ,
             or
             
               internal
               Light
            
             :
             but
             ,
             supposing
             the
             Books
             owned
             on
             the
             account
             of
             Tradition
             ,
             if
             the
             Question
             be
             concerning
             the
             Divinity
             of
             the
             Doctrine
             ,
             then
             he
             asserts
             ,
             that
             the
             resolution
             of
             this
             is
             into
             the
             
               Divine
               Light
            
             of
             Scripture
             ,
             
               i.
               e.
            
             into
             that
             
               rational
               evidence
            
             which
             we
             find
             of
             the
             Divinity
             of
             it
             ,
             in
             these
             Books
             which
             are
             owned
             on
             the
             account
             of
             Tradition
             .
          
           
             And
             that
             this
             is
             his
             Lordships
             meaning
             ,
             appears
             2.
             
             By
             his
             own
             Testimony
             ,
             
             who
             was
             best
             able
             to
             explain
             himself
             ;
             for
             ,
             when
             he
             goes
             about
             to
             confirm
             his
             Opinion
             by
             the
             Testimonies
             of
             the
             Fathers
             ,
             he
             tells
             us
             ,
             
               This
               was
               the
               way
               which
               the
               ancient
               Church
               ever
               used
               ,
               namely
               ,
               Tradition
               ,
               or
               Ecclesiastical
               Authority
               first
               ,
               and
               then
               all
               other
               arguments
               ,
               but
               especially
               internal
               ,
               from
               the
               Scripture
               it self
               .
            
             And
             ,
             for
             this
             first
             ,
             instanceth
             in
             S.
             
               Augustine
               ,
               who
            
             (
             saith
             he
             )
             
               gives
               four
               proofs
               all
               internal
               to
               the
               Scripture
               it self
               ,
               which
               are
               ,
               First
               ,
               The
               Miracles
               .
               Secondly
               ,
               That
               there
               is
               nothing
               carnal
               in
               the
               Doctrine
               .
               Thirdly
               ,
               Fulfilling
               of
               Prophecies
               .
               Fourthly
               ,
               The
               efficacy
               of
               it
               for
               conversion
               of
               the
               world
               .
            
             All
             these
             we
             see
             he
             instanceth
             in
             ,
             as
             internal
             arguments
             ,
             and
             therefore
             make
             up
             that
             which
             he
             calls
             
               Divine
               Light.
            
             So
             that
             all
             that
             he
             means
             by
             this
             
               Light
               of
               Scripture
            
             ,
             is
             only
             that
             
               rational
               evidence
            
             of
             the
             Divinity
             of
             the
             Doctrine
             ,
             which
             may
             be
             discovered
             in
             it
             ,
             or
             deduced
             from
             it
             .
          
           
             Having
             thus
             explained
             his
             Lordships
             meaning
             ,
             it
             will
             be
             no
             matter
             of
             difficulty
             to
             return
             an
             Answer
             to
             the
             particulars
             by
             you
             alledged
             .
          
           
             1.
             
             You
             say
             ,
             
               That
               when
               Scripture
               is
               said
               to
               be
               a
               Light
               by
               the
               Royal
               Prophet
               ,
               it
               is
               to
               be
               understood
               in
               this
               sense
               ,
               Because
               ,
               after
               we
               have
               once
               received
               it
               from
               the
               infallible
               Authority
               of
               the
               Church
               ,
               it
               teacheth
               what
               we
               are
               to
               do
               and
               believe
               .
            
             But
             ,
             1.
             
             Doth
             not
             the
             Scripture
             sufficiently
             teach
             what
             we
             are
             to
             do
             and
             believe
             ,
             supposing
             it
             not
             received
             on
             the
             infallible
             Authority
             of
             the
             Church
             ?
             doth
             that
             add
             any
             thing
             to
             the
             
               Light
               of
               Scripture
            
             ?
             Or
             ,
             do
             you
             suppose
             the
             necessity
             of
             infallibly
             believing
             it
             on
             the
             
               Churches
               Authority
            
             ,
             before
             one
             can
             discern
             what
             it
             teacheth
             us
             to
             do
             and
             believe
             ?
          
           
             2.
             
             What
             ground
             have
             you
             ,
             in
             the
             least
             ,
             to
             imagine
             ,
             that
             David
             ever
             believed
             the
             Scripture
             on
             the
             
               infallible
               authority
            
             of
             the
             Church
             :
             That
             he
             doth
             suppose
             it
             to
             be
             
               Gods
               Word
            
             ,
             when
             he
             saith
             ,
             It
             is
             a
             
               Light
               to
               his
               feet
            
             ,
             I
             deny
             not
             ;
             but
             that
             he
             should
             suppose
             it
             to
             be
             so
             ,
             because
             the
             Church
             did
             infallibly
             tell
             him
             it
             was
             so
             ,
             is
             a
             most
             ungrounded
             Assertion
             .
             Had
             he
             not
             sufficient
             evidence
             that
             the
             Law
             was
             from
             God
             ,
             by
             those
             many
             unquestionable
             
             and
             stupendous
             Miracles
             ,
             which
             attended
             the
             delivery
             of
             it
             ?
             Was
             not
             the
             whole
             constitution
             and
             government
             of
             the
             
               Jewish
               Nation
            
             ,
             an
             impregnable
             argument
             that
             those
             things
             were
             true
             ,
             which
             were
             recorded
             in
             their
             Books
             ?
             Did
             ever
             the
             
               Jewish
               Sanhedrin
               ,
               High
               Priest
            
             ,
             or
             others
             ,
             arrogate
             to
             themselves
             any
             infallible
             Testimony
             ,
             in
             delivering
             the
             Books
             of
             Moses
             to
             the
             people
             ?
             The
             most
             you
             can
             suppose
             of
             a
             ground
             of
             certainty
             among
             them
             ,
             was
             from
             that
             
               Sacred
               Record
            
             of
             the
             Book
             of
             the
             Law
             ,
             which
             was
             kept
             in
             the
             Ark
             :
             And
             how
             could
             they
             know
             that
             was
             Authentick
             ,
             but
             from
             the
             same
             Tradition
             ,
             which
             conveyed
             the
             Miracles
             of
             Moses
             to
             them
             ?
             So
             that
             nothing
             like
             any
             infallible
             Authority
             of
             a
             Church
             was
             looked
             on
             by
             them
             as
             necessary
             to
             believe
             the
             Law
             to
             have
             been
             from
             God.
             3.
             
             Supposing
             it
             from
             tradition
             unquestionable
             ,
             that
             the
             Law
             was
             from
             God
             ,
             those
             incomparable
             directions
             which
             were
             in
             it
             might
             be
             a
             great
             confirmation
             to
             
               David's
               Faith
            
             ,
             that
             it
             was
             his
             Word
             .
             Which
             is
             that
             he
             intends
             ,
             in
             these
             words
             ,
             
               Thy
               Word
               is
               a
               light
               to
               my
               feet
               ,
               &c.
            
             to
             shew
             that
             excellency
             and
             perspicuity
             which
             was
             in
             his
             Word
             ,
             that
             it
             gave
             him
             the
             best
             directions
             for
             ordering
             his
             conversation
             .
             And
             this
             is
             all
             which
             his
             Lordship
             means
             ,
             that
             to
             those
             ,
             who
             ,
             by
             the
             advantage
             of
             Tradition
             ,
             have
             already
             venerable
             thoughts
             of
             Scripture
             ;
             the
             serious
             conversing
             with
             it
             ,
             doth
             highly
             advance
             them
             ,
             and
             establish
             their
             belief
             of
             it
             ,
             as
             that
             Faith
             is
             thereby
             clinched
             which
             was
             
               driven
               in
            
             by
             education
             .
             And
             therefore
             ,
             when
             he
             saith
             ,
             
               That
               Light
               discovers
               its
               self
               as
               well
               as
               other
               things
               ,
            
             he
             presently
             adds
             ,
             
               not
               till
               there
               hath
               been
               a
               preparing
               instruction
               what
               Light
               it
               is
               .
               Thus
            
             (
             he
             saith
             )
             
               the
               Tradition
               of
               the
               Church
               is
               the
               first
               moral
               motive
               to
               belief
               :
               But
               the
               belief
               it self
               ,
               that
               Scripture
               is
               the
               Word
               of
               God
               ,
               rests
               upon
               Scripture
               ,
            
             
             
               when
               a
               man
               finds
               it
               to
               answer
               and
               exceed
               that
               which
               the
               Church
               gave
               in
               Testimony
               .
            
             For
             this
             his
             Lordship
             cites
             Origen
             ,
             who
             ,
             though
             much
             nearer
             the
             prime
             Tradition
             than
             we
             are
             ,
             yet
             being
             to
             prove
             that
             the
             Scriptures
             were
             inspired
             from
             God
             ,
             he
             saith
             ,
             
               De
               hoc
               assignabimus
               ex
               ipsis
               Scripturis
               Divinis
               ,
            
             
             
               quae
               nos
               competentèr
               moverint
               ,
               &c.
               
               We
               will
               mention
               those
               things
               out
               of
               the
               sacred
               Scriptures
               ,
               which
               have
               perswaded
               us
               ,
            
             &c.
             
             To
             this
             you
             answer
             ,
             Though
             Origen
             
               prove
               by
               the
               Scriptures
               themselves
               ,
               that
               they
               were
               inspired
               from
               God
            
             ;
             
             
               yet
               doth
               he
               never
               avow
               ,
               that
               this
               could
               be
               proved
               out
               of
               them
               ,
               unless
               they
               were
               received
               by
               the
               infallible
               Authority
               of
               the
               Church
               .
            
             Which
             Answer
             is
             very
             unreasonable
             .
             For
             1.
             
             It
             might
             be
             justly
             expected
             that
             his
             Lordship
             had
             produced
             an
             express
             Testimony
             to
             his
             purpose
             out
             of
             Origen
             ,
             you
             should
             have
             brought
             some
             other
             as
             clear
             for
             his
             believing
             Scripture
             on
             the
             
               Churches
               Infallibility
            
             ,
             which
             you
             are
             so
             far
             from
             ,
             that
             you
             would
             put
             us
             to
             prove
             a
             Negative
             :
             But
             ,
             if
             you
             will
             deal
             fairly
             ,
             and
             as
             you
             ought
             to
             do
             ,
             produce
             your
             Testimonies
             out
             of
             him
             ,
             and
             the
             rest
             of
             the
             Fathers
             concerning
             your
             Churches
             Infallibility
             .
             Till
             then
             ,
             excuse
             us
             if
             we
             take
             their
             express
             words
             ,
             and
             leave
             you
             to
             gather
             Infallibility
             out
             of
             their
             latent
             meanings
             .
             2.
             
             What
             doth
             your
             Infallibility
             conduce
             to
             the
             believing
             Scriptures
             for
             themselves
             ?
             For
             ,
             you
             say
             ,
             
               The
               Scriptures
               cannot
               be
               proved
               by
               themselves
               to
               be
               Gods
               Word
               ,
               unless
               they
               were
               received
               by
               the
               infallible
               Authority
               of
               the
               Church
            
             ;
             it
             seems
             then
             ,
             if
             they
             be
             so
             received
             ,
             they
             may
             be
             proved
             by
             themselves
             to
             be
             
               Gods
               Word
            
             .
             Are
             those
             proofs
             by
             themselves
             sufficient
             for
             Faith
             or
             no
             ?
             If
             not
             ,
             they
             are
             very
             slender
             proofs
             :
             if
             they
             be
             ,
             What
             need
             your
             
               Churches
               Infallibility
            
             ?
             Unless
             you
             will
             suppose
             ,
             no
             man
             can
             discern
             those
             proofs
             without
             your
             
               Churches
               Testimony
            
             ;
             and
             then
             they
             are
             not
             proofs
             by
             themselves
             ,
             but
             from
             your
             Churches
             Infallibility
             ;
             which
             may
             serve
             for
             one
             accession
             more
             to
             the
             heap
             of
             your
             Contradictions
             .
             His
             Lordship
             
             asserting
             the
             
               last
               resolution
               of
               Faith
            
             to
             be
             into
             simply
             Divine
             Authority
             ,
             cites
             that
             speech
             of
             
               Henr.
               à
               Gandavo
               ,
               That
               in
               the
               Primitive
               Church
               ,
               when
               the
               Apostles
               themselves
               spake
               ,
               they
               did
               believe
               principally
               for
               the
               sake
               of
               God
               ,
               and
               not
               the
               Apostles
            
             ;
             from
             whence
             he
             inferrs
             ,
             
               If
               ,
               where
               the
               Apostles
               themselves
               spake
               ,
               the
               last
               resolution
               of
               Faith
               was
               into
               God
               ,
               and
               not
               into
               themselves
               on
               their
               own
               account
               ;
               much
               more
               shall
               it
               now
               be
               into
               God
               ,
               and
               not
               the
               present
               Church
               ,
               and
               into
               the
               writings
               of
               the
               Apostles
               ,
               than
               into
               the
               words
               of
               their
               successors
               made
               up
               into
               Tradition
               .
            
             All
             that
             you
             answer
             ,
             is
             ,
             
               That
               this
               argument
               must
               be
               solved
               by
               the
               Bishop
               ,
               as
               well
               as
               you
               ,
               because
               he
               hath
               granted
               the
               authority
               of
               the
               Apostles
               was
               Divine
               as
               well
               as
               you
               .
            
             
             Was
             there
             ever
             a
             more
             senseless
             Answer
             !
             Doth
             Gandavo
             deny
             the
             
               Apostles
               authority
            
             to
             have
             been
             Divine
             ?
             Nay
             ,
             Doth
             he
             not
             imply
             it
             ,
             when
             he
             saith
             ,
             Men
             did
             not
             believe
             for
             the
             
               Apostles
               sakes
            
             ,
             but
             for
             Gods
             ,
             who
             spake
             by
             them
             .
             As
             S.
             Paul
             said
             ,
             
               You
               received
               our
               word
               ,
               not
               as
               the
               word
               of
               men
               ,
               but
               as
               it
               is
               indeed
               the
               Word
               of
               God.
            
             How
             
               the
               Bishop
               should
               be
               concerned
               to
               answer
               this
               ,
            
             is
             beyond
             my
             skill
             to
             imagine
             .
             If
             
               Origen
               speaks
               to
               such
               as
               believed
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
            
             ;
             so
             doth
             the
             Bishop
             too
             ,
             viz.
             on
             the
             account
             of
             Tradition
             and
             Education
             .
             If
             Origen
             endeavoured
             by
             those
             proofs
             to
             confirm
             and
             settle
             their
             Faith
             ,
             that
             is
             all
             the
             Bishop
             aims
             at
             ,
             that
             a
             Faith
             taken
             up
             on
             the
             Churches
             Tradition
             ,
             may
             be
             settled
             and
             confirmed
             by
             the
             internal
             arguments
             of
             Scripture
             .
             But
             ,
             how
             you
             should
             from
             this
             discourse
             assert
             ,
             
               That
               the
               Authority
               of
               the
               Church
               must
               be
               infallible
               in
               delivering
               the
               Scripture
               ,
            
             is
             again
             beyond
             my
             reach
             ,
             neither
             can
             I
             possibly
             think
             what
             should
             bear
             the
             face
             of
             Premises
             to
             such
             a
             Conclusion
             .
             Unless
             it
             be
             ,
             if
             Origen
             assert
             ,
             
               That
               the
               Scriptures
               may
               be
               believed
               for
               themselves
               ,
               if
            
             Gandavo
             
               saith
               ,
               That
               the
               resolution
               of
               Faith
               must
               be
               into
               God
               himself
               ,
            
             then
             the
             
               Churches
               Authority
            
             must
             be
             infallible
             ;
             but
             it
             appears
             already
             ,
             that
             the
             premises
             are
             true
             ,
             and
             what
             then
             remains
             but
             
               therefore
               ,
               &c.
            
             which
             may
             indeed
             be
             listed
             among
             your
             rare
             argumentations
             for
             Infallibility
             .
          
           
             2.
             
             
               That
               Scripture
               cannot
               manifest
               it self
               to
               be
               an
               infallible
               Light
            
             ;
             the
             proof
             of
             which
             is
             the
             design
             of
             your
             following
             discourse
             .
             
             Wherein
             you
             first
             quarrel
             
               with
               the
               Bishop
               for
               his
               arguing
               from
               the
               Scriptures
               being
               a
               Light
               ;
               for
               thence
            
             (
             you
             say
             )
             
               it
               will
               only
               follow
               ,
               that
               the
               Scripture
               manifests
               it self
               to
               be
               a
               Light
               ,
               which
               you
               grant
               ,
               but
               that
               it
               should
               manifest
               it self
               to
               be
               an
               infallible
               Light
               you
               deny
            
             ;
             
             for
             (
             say
             you
             )
             
               unless
               he
               could
               shew
               that
               there
               are
               no
               other
               Lights
               ,
               save
               the
               Word
               of
               God
               ,
               and
               such
               as
               are
               infallible
               ,
               he
               can
               never
               make
               good
               his
               consequence
               .
               For
               in
            
             Seneca
             ,
             Plutarch
             ,
             Aristotle
             ,
             
               you
               read
               many
               Lights
               ,
               and
               those
               manifest
               themselves
               to
               be
               Lights
               ;
               but
               they
               do
               not
               therefore
               manifest
               themselves
               to
               be
               infallible
               Lights
               .
            
             The
             substance
             of
             your
             argument
             lyes
             in
             this
             ,
             
               The
               Scripture
               discovers
               the
               Being
               of
               God
               ;
               so
               doth
               the
               Talmud
               and
               Alcoran
               ,
               as
               well
               as
               it
               ;
               the
               Scripture
               delivers
               abundance
               of
               moral
               instructions
               ,
               but
               these
               may
               be
               found
               in
               multitudes
               of
               other
               Books
               ,
               both
               of
               Christians
               ,
               and
               Jews
               ,
               and
               Heathens
               ;
               and
               as
               we
               do
               not
               thence
               inferr
               ,
               that
               these
               Books
               are
               infallible
               ,
               so
               neither
               can
               we
               that
               the
               Scriptures
               are
               .
            
             This
             is
             the
             utmost
             of
             sense
             or
             reason
             ,
             which
             I
             can
             extract
             out
             of
             your
             discourse
             ;
             which
             reduced
             into
             Form
             ,
             will
             come
             to
             this
             .
             If
             the
             Scriptures
             contain
             nothing
             in
             them
             ,
             but
             what
             may
             be
             found
             in
             other
             Books
             that
             are
             not
             infallible
             ,
             then
             the
             Scriptures
             cannot
             shew
             themselves
             to
             be
             infallible
             ;
             but
             the
             antecedent
             is
             true
             ,
             and
             therefore
             the
             consequent
             .
             I
             could
             wish
             you
             would
             have
             taken
             a
             little
             more
             pains
             in
             proving
             that
             which
             must
             be
             your
             assumption
             ,
             
               viz.
               That
               Scripture
               contains
               nothing
               in
               it
               but
               what
               may
               be
               seen
               in
            
             Seneca
             ,
             Plutarch
             ,
             Aristotle
             ,
             the
             Talmud
             ,
             Alcoran
             ,
             
               and
               other
               Books
               of
               Jews
               and
               Heathens
               .
            
             
             These
             are
             rare
             things
             to
             assert
             among
             Christians
             ,
             without
             offering
             at
             any
             more
             proof
             of
             them
             than
             you
             do
             ,
             which
             lyes
             in
             this
             
               Syllogism
               .
               If
               Scripture
               contain
               some
               things
            
             which
             may
             be
             seen
             in
             these
             Books
             ,
             then
             it
             contains
             nothing
             but
             what
             may
             be
             seen
             in
             these
             Books
             ;
             but
             the
             Scripture
             contains
             some
             things
             which
             may
             be
             seen
             in
             other
             Books
             ,
             
               viz.
               the
               existence
               of
               God
            
             ,
             and
             
               moral
               instructions
            
             ;
             therefore
             it
             contains
             nothing
             but
             what
             is
             in
             them
             .
             And
             ,
             Do
             you
             really
             think
             that
             you
             have
             now
             proved
             ,
             that
             there
             is
             nothing
             in
             Scripture
             that
             can
             shew
             it self
             to
             be
             infallible
             ,
             because
             some
             things
             are
             common
             to
             other
             writings
             .
             Would
             you
             not
             take
             it
             very
             ill
             that
             any
             should
             say
             that
             you
             had
             no
             more
             brains
             than
             a
             Horse
             ,
             or
             a
             creature
             of
             a
             like
             nature
             ,
             because
             they
             have
             sense
             and
             motion
             ,
             as
             well
             as
             you
             ?
             Yet
             this
             is
             the
             very
             same
             argument
             whereby
             you
             would
             prove
             that
             the
             Scriptures
             cannot
             shew
             themselves
             to
             be
             Divine
             ,
             because
             the
             
               Talmud
               ,
               Alcoran
            
             ,
             and
             Philosophers
             ,
             have
             some
             things
             in
             them
             which
             the
             Scripture
             hath
             .
             But
             ,
             Can
             you
             prove
             that
             the
             Scripture
             hath
             nothing
             else
             in
             it
             ,
             but
             what
             may
             be
             found
             in
             any
             ,
             or
             all
             of
             these
             Books
             ?
             Will
             you
             undertake
             to
             shew
             any
             where
             such
             representations
             of
             the
             Being
             and
             
               Attributes
               of
               God
            
             ,
             so
             suitable
             to
             the
             conceptions
             which
             naturally
             flow
             from
             the
             Idea
             of
             a
             Supreme
             and
             
               Infinite
               Being
            
             ,
             and
             yet
             those
             Attributes
             discovered
             in
             such
             contrivances
             for
             mans
             Good
             ,
             which
             the
             wit
             of
             man
             could
             never
             have
             reached
             to
             ;
             above
             all
             ,
             in
             the
             reconciliation
             of
             the
             world
             to
             himself
             by
             the
             death
             of
             his
             Son
             ?
             Will
             you
             find
             out
             so
             exact
             a
             Rule
             of
             Piety
             ,
             consisting
             of
             such
             
               excellent
               Precepts
            
             ,
             such
             
               incouraging
               Promises
            
             as
             are
             in
             Scripture
             ,
             in
             any
             other
             writings
             whatsoever
             ?
             Can
             you
             discover
             any
             where
             such
             an
             unexpressible
             energy
             and
             force
             in
             a
             writing
             of
             so
             great
             simplicity
             and
             plainness
             as
             the
             Scripture
             is
             ?
             Is
             there
             any
             thing
             unbecoming
             that
             Authority
             ,
             which
             it
             awes
             the
             consciences
             of
             men
             with
             ?
             Is
             there
             any
             thing
             mean
             ,
             trivial
             ,
             fabulous
             ,
             and
             impertinent
             in
             it
             ?
             Are
             not
             all
             things
             written
             with
             that
             infinite
             decorum
             and
             suitableness
             ,
             as
             do
             highly
             express
             the
             Majesty
             of
             him
             from
             whom
             it
             comes
             ,
             but
             in
             the
             most
             sweet
             ,
             affable
             ,
             and
             condescending
             manner
             ?
             Are
             there
             any
             such
             arguments
             in
             the
             writings
             of
             
               Seneca
               ,
               Plutarch
               ,
               Aristotle
            
             ,
             for
             the
             Being
             of
             God
             ,
             and
             Immortality
             of
             souls
             ,
             as
             there
             are
             in
             Scripture
             ?
             Are
             there
             any
             
               moral
               instructions
            
             built
             on
             such
             
               good
               grounds
            
             ,
             carried
             on
             to
             so
             high
             a
             degree
             ,
             written
             with
             that
             life
             and
             vigour
             in
             any
             of
             the
             
               Heathen
               Philosophers
            
             ,
             as
             are
             in
             the
             Scriptures
             ?
             How
             infinitely
             do
             the
             highest
             of
             them
             fall
             short
             of
             the
             Scripture
             in
             those
             very
             things
             ,
             which
             they
             seem
             most
             to
             have
             in
             common
             with
             it
             ?
             As
             ,
             were
             it
             here
             a
             fit
             place
             ,
             might
             be
             at
             large
             discovered
             .
             But
             ,
             besides
             ,
             and
             beyond
             all
             these
             ,
             Are
             there
             not
             other
             things
             which
             evidence
             the
             
               Divine
               Revelation
            
             of
             the
             Doctrine
             contained
             in
             Scripture
             ,
             which
             none
             of
             the
             writings
             you
             mention
             ,
             can
             in
             the
             least
             pretend
             to
             ,
             viz.
             the
             accurate
             accomplishment
             of
             Prophecies
             ,
             and
             the
             abundance
             of
             Miracles
             wrought
             for
             the
             confirmation
             of
             the
             
               Divine
               Testimony
            
             of
             those
             who
             delivered
             this
             Doctrine
             to
             the
             world
             .
             And
             these
             very
             things
             now
             to
             us
             are
             internal
             to
             the
             Scripture
             ,
             the
             motives
             of
             Faith
             being
             delivered
             to
             us
             in
             the
             same
             Books
             that
             the
             Doctrine
             of
             Faith
             is
             :
             In
             which
             sense
             the
             Scriptures
             may
             well
             be
             said
             to
             be
             proved
             Divine
             by
             themselves
             ,
             and
             that
             they
             appear
             infallible
             by
             the
             Light
             which
             is
             in
             them
             ,
             notwithstanding
             you
             most
             pitifully
             pretend
             to
             the
             contrary
             .
             And
             ,
             if
             your
             Church
             will
             again
             pardon
             you
             for
             such
             opprobrious
             language
             of
             Scripture
             ,
             as
             not
             only
             to
             compare
             the
             writings
             of
             
               Seneca
               ,
               Plutarch
            
             ,
             and
             Aristotle
             with
             it
             ,
             which
             yet
             are
             commendable
             in
             their
             kind
             ,
             for
             
               moral
               Virtue
            
             ,
             and
             
               natural
               Knowledge
            
             ;
             but
             those
             wretched
             and
             notorious
             impostures
             of
             the
             Alcoran
             ,
             and
             the
             fabulous
             relations
             of
             the
             Talmud
             ;
             
             if
             ,
             I
             say
             ,
             your
             Church
             will
             pardon
             such
             expressions
             as
             these
             ,
             because
             they
             tend
             to
             inhance
             her
             Infallibility
             ,
             well
             fare
             that
             Pope
             ,
             who
             said
             
               Heu
               quam
               minimo
               regitur
               mundus
            
             !
          
           
             As
             for
             your
             following
             instance
             
               of
               a
               Candle
               lighted
               in
               a
               room
               ,
               which
               shews
               that
               it
               is
               a
               light
               ,
               but
               not
               who
               lighted
               it
               ;
               so
               the
               sentences
               in
               Scripture
               are
               lights
               ,
               and
               shew
               themselves
               to
               be
               such
               ,
               but
               they
               cannot
               shew
               themselves
               to
               be
               such
               infallible
               lights
               which
               are
               produced
               by
               none
               but
               God
               himself
               :
            
             I
             answer
             ;
             That
             I
             commend
             your
             discretion
             in
             making
             choice
             of
             a
             Candle
             rather
             than
             of
             the
             
               light
               of
               the
               Sun
            
             to
             set
             forth
             the
             Scripture
             by
             .
             For
             a
             Candle
             yields
             but
             a
             dim
             uncertain
             light
             ,
             may
             be
             put
             into
             a
             
               dark
               lanthorn
            
             ,
             and
             snuffed
             at
             pleasure
             ;
             so
             would
             your
             Church
             fain
             pretend
             of
             the
             Scripture
             ,
             that
             its
             light
             is
             very
             weak
             and
             uncertain
             ,
             that
             your
             Church
             must
             open
             the
             sides
             of
             the
             Lanthorn
             that
             it
             may
             give
             light
             ,
             and
             make
             use
             of
             some
             
               Apostolical
               Snuffers
            
             of
             the
             Popes
             keeping
             ,
             to
             make
             it
             shine
             the
             clearer
             ,
             though
             they
             often
             endanger
             the
             almost
             extinguishing
             of
             it
             ;
             at
             least
             as
             to
             the
             generation
             of
             those
             who
             should
             enjoy
             the
             benefit
             of
             it
             .
             But
             because
             that
             poor
             light
             of
             a
             Candle
             cannot
             shew
             who
             lighted
             it
             ,
             Will
             not
             the
             light
             of
             the
             Sun
             manifest
             it self
             to
             be
             no
             greater
             than
             that
             of
             a
             Candle
             ?
             Cannot
             any
             one
             inferr
             from
             the
             
               vast
               extent
            
             of
             that
             light
             ,
             from
             the
             vanishing
             of
             it
             upon
             the
             Suns
             setting
             ,
             and
             its
             dispersing
             it self
             at
             his
             rising
             ,
             that
             this
             light
             can
             proceed
             only
             from
             that
             great
             
               luminous
               body
            
             which
             is
             in
             the
             Heavens
             ?
             And
             may
             we
             not
             proportionably
             inferr
             ,
             from
             the
             
               clearness
               ,
               greatness
               ,
               majesty
               ,
               coherency
            
             of
             those
             truths
             revealed
             in
             Scripture
             ,
             that
             they
             must
             certainly
             come
             from
             none
             but
             God
             ;
             especially
             being
             joyned
             with
             those
             impregnable
             evidences
             which
             himself
             by
             the
             persons
             who
             delivered
             them
             that
             they
             were
             imployed
             by
             himself
             for
             that
             end
             ?
             But
             because
             this
             is
             a
             matter
             of
             great
             consequence
             give
             me
             leave
             to
             propound
             these
             questions
             to
             you
             ,
             and
             after
             you
             have
             considered
             them
             seriously
             ,
             return
             me
             a
             rational
             answer
             to
             them
             .
             1.
             
             Doth
             it
             imply
             any
             repugnancy
             at
             all
             in
             the
             nature
             of
             the
             thing
             ,
             or
             to
             the
             nature
             of
             God
             ,
             that
             he
             should
             reveal
             his
             mind
             to
             the
             world
             .
             2.
             
             If
             it
             doth
             not
             ,
             as
             I
             suppose
             you
             will
             grant
             that
             ,
             Whether
             is
             it
             possible
             that
             God
             should
             make
             it
             evident
             to
             the
             world
             that
             such
             a
             Revelation
             is
             from
             himself
             ?
             3.
             
             If
             this
             be
             not
             impossible
             ,
             Is
             it
             not
             necessary
             that
             it
             should
             be
             so
             ,
             supposing
             that
             God
             should
             require
             the
             belief
             of
             a
             Doctrine
             so
             revealed
             on
             pain
             of
             
               eternal
               damnation
            
             for
             not
             believing
             it
             ?
             4.
             
             Whether
             God
             may
             not
             give
             as
             great
             evidence
             of
             a
             Revelation
             that
             he
             makes
             of
             his
             mind
             to
             the
             world
             ,
             as
             he
             doth
             of
             his
             Being
             ,
             from
             the
             
               Wisdom
               ,
               Goodness
            
             ,
             and
             Power
             ,
             which
             may
             be
             seen
             in
             the
             works
             of
             Creation
             ?
             5.
             
             Whether
             any
             other
             way
             be
             conceivable
             that
             it
             should
             be
             evident
             that
             a
             Doctrine
             comes
             from
             God
             ,
             but
             that
             it
             contains
             things
             highly
             suitable
             to
             the
             
               Divine
               nature
            
             ,
             things
             above
             the
             finding
             out
             of
             
               humane
               reason
            
             ,
             things
             only
             tending
             to
             advance
             Holiness
             and
             Goodness
             in
             the
             world
             ,
             and
             this
             doctrine
             to
             be
             delivered
             by
             persons
             who
             wrought
             unparalleld
             miracles
             ?
             6.
             
             Whether
             all
             these
             be
             not
             in
             the
             most
             evident
             manner
             imaginable
             contained
             in
             the
             Doctrine
             of
             Christianity
             ,
             and
             in
             the
             Books
             of
             Scripture
             ?
             which
             I
             leave
             any
             man
             that
             hath
             common
             sense
             to
             judge
             of
             ?
             7.
             
             Whether
             then
             it
             be
             not
             the
             highest
             disparagement
             of
             this
             
               Divine
               doctrine
            
             to
             make
             it
             stand
             in
             need
             of
             an
             Infallible
             testimony
             of
             any
             company
             who
             shall
             take
             the
             boldness
             to
             call
             themselves
             the
             
               Catholick
               Church
            
             ,
             in
             order
             to
             the
             believing
             of
             it
             ;
             and
             whether
             there
             can
             be
             any
             greater
             dishonour
             done
             it
             ,
             then
             to
             say
             it
             hath
             no
             more
             light
             to
             discover
             it self
             Divine
             ,
             than
             the
             
               Writings
               of
               Philosophers
            
             ,
             not
             to
             add
             of
             Jews
             and
             Mahumetans
             ?
             These
             things
             I
             
             leave
             you
             and
             the
             reader
             to
             consider
             of
             ,
             and
             proceed
             .
             What
             follows
             
               concerning
               the
               Fathers
               and
               others
               proving
               the
               Scriptures
               to
               be
               the
               Word
               of
               God
               by
               themselves
               ,
               after
               they
               have
               believed
               them
               infallibly
               on
               other
               grounds
               ,
            
             is
             
               gratis
               dictum
            
             ,
             unless
             you
             can
             prove
             from
             the
             Fathers
             ,
             that
             they
             did
             believe
             the
             
               Scriptures
               infallibly
            
             on
             other
             grounds
             .
             Which
             when
             you
             shall
             think
             fit
             to
             attempt
             I
             make
             no
             question
             to
             answer
             ,
             but
             in
             the
             mean
             time
             to
             a
             crude
             assertion
             it
             is
             enough
             to
             oppose
             a
             bare
             denyal
             .
             Your
             following
             absurdities
             concerning
             the
             
               private
               Spirit
               ,
               infallible
               assurance
               ,
               Apostolical
               tradition
               ,
            
             have
             been
             frequently
             examin'd
             already
             .
             Only
             what
             you
             say
             ,
             
               that
               you
               read
               ,
               esteem
               ,
               nay
               very
               highly
               reverence
               ,
               the
               Scripture
            
             ;
             
             is
             but
             
               Protestatio
               contra
               factum
            
             ,
             as
             may
             appear
             by
             your
             former
             expressions
             ,
             and
             therefore
             can
             have
             no
             force
             at
             all
             with
             wise
             men
             ,
             who
             judge
             by
             things
             and
             not
             by
             
               bare
               words
            
             .
          
           
             3.
             
             You
             say
             ,
             
             
               That
               if
               there
               were
               such
               sufficient
               light
               in
               Scripture
               to
               shew
               it self
               ,
               you
               should
               see
               it
               as
               well
               as
               we
               ;
               seeing
               you
               read
               it
               as
               diligently
               ,
               and
               esteem
               it
               as
               highly
               as
               we
               do
               .
            
             What!
             You
             esteem
             the
             Scripture
             as
             highly
             as
             we
             ,
             
             who
             say
             ,
             that
             the
             
               Scripture
               appears
               no
               more
               of
               it self
               to
               be
               Gods
               Word
               ,
               than
               distinction
               of
               colours
               to
               a
               blind
               man
               !
               You
               ,
            
             who
             but
             in
             the
             page
             before
             had
             said
             ,
             there
             was
             
               no
               more
               light
               in
               Scripture
               to
               discover
               it self
               ,
               than
               in
            
             Seneca
             ,
             Plutarch
             ,
             Aristotle
             ,
             
               nay
               as
               to
               some
               things
               than
               the
               Talmud
               and
               Alcoran
               !
               You
               ,
            
             who
             say
             that
             ,
             notwithstanding
             the
             
               Scriptures
               ,
               Christ
               would
               have
               been
               esteemed
               an
               Ignoramus
               and
               Impostor
               ,
               if
               your
               Church
               be
               not
               Infallible
            
             ;
             Are
             you
             the
             man
             ,
             who
             
               esteem
               as
               highly
               of
               the
               Scriptures
            
             as
             we
             do
             ?
             May
             we
             not
             therefore
             justly
             return
             you
             your
             own
             language
             ;
             and
             say
             ,
             
               that
               if
               you
               do
               not
               see
               this
               light
               in
               Scripture
               ,
               it
               is
               because
               your
               eyes
               are
               perverse
               ,
               your
               understanding
               unsanctified
               ,
            
             which
             instead
             of
             discovering
             such
             Divine
             light
             in
             Scripture
             as
             to
             make
             you
             love
             and
             adore
             it
             ,
             can
             have
             the
             confidence
             to
             utter
             such
             expressions
             which
             tend
             so
             highly
             to
             the
             disparagement
             of
             it
             .
             But
             did
             not
             his
             Lordship
             give
             before
             a
             sufficient
             answer
             to
             this
             objection
             ,
             by
             saying
             ,
             1.
             
             
               That
               the
               light
               is
               sufficient
               in
               it self
               ,
            
             
             
               but
               it
               doth
               not
               follow
               that
               it
               must
               be
               evident
               to
               every
               one
               that
               looks
               into
               it
               ;
               for
               the
               blindness
               or
               perversness
               of
               mens
               minds
               may
               keep
               them
               from
               the
               discovery
               of
               it
               .
            
             2.
             
             He
             saith
             ,
             
               This
               light
               is
               not
               so
               full
               a
               light
               as
               that
               of
               the
               first
               Principles
               ,
               as
               ,
               that
               the
               whole
               is
               greater
               than
               the
               part
               ,
               that
               the
               same
               thing
               cannot
               be
               ,
               and
               not
               be
               ,
               at
               the
               same
               time
               .
            
             And
             yet
             such
             is
             your
             sincerity
             ,
             you
             would
             seem
             at
             first
             to
             perswade
             the
             Reader
             of
             the
             contrary
             in
             your
             next
             Paragraph
             ;
             but
             at
             last
             you
             grant
             that
             he
             denies
             it
             to
             be
             
               evidently
               known
               as
               one
               of
               the
               Principles
               of
               the
               first
               sort
               .
            
             (
             For
             you
             with
             your
             wonted
             subtilty
             distinguish
             
               Principles
               known
               of
               themselves
               ,
               into
               such
               as
               are
               either
               evidently
               ,
               and
               such
               as
               are
               probably
               known
               of
               themselves
               ,
            
             i.
             e.
             
               Principles
               known
               of
               themselves
            
             ,
             are
             either
             such
             as
             
               are
               known
               of
               themselves
            
             ,
             or
             such
             
               as
               are
               not
            
             ;
             for
             what
             is
             but
             
               probably
               known
            
             ,
             is
             not
             certainly
             
               known
               of
               it self
            
             ,
             but
             by
             that
             
               probable
               argument
            
             which
             causeth
             assent
             to
             it
             )
             .
             But
             when
             you
             deny
             
               that
               the
               Scripture
               is
               so
               much
               as
               one
               of
               the
               second
               sort
               of
               principles
               ,
            
             and
             say
             expresly
             ,
             
               That
               of
               it self
               it
               appears
               not
               so
               much
               as
               probably
               to
               be
               more
               the
               Word
               of
               God
               ,
               than
               some
               other
               Book
               that
               is
               not
               truly
               such
            
             ;
             were
             you
             not
             so
             used
             to
             Contradictions
             ,
             I
             would
             desire
             you
             to
             reconcile
             this
             expression
             ,
             with
             what
             you
             said
             a
             little
             before
             of
             your
             high
             Esteem
             and
             Reverence
             of
             the
             Scriptures
             .
          
           
             3.
             
             
               The
               Bishop
               saith
               ,
               That
               when
               he
               speaks
               of
               this
               light
               in
               Scripture
               ,
               he
               only
               means
               it
               of
               such
               a
               light
               as
               is
               of
               force
               to
               breed
               Faith
               ,
               that
               it
               is
               the
               Word
               of
               God
               ;
               not
               to
               make
               a
               perfect
               knowledge
               .
               Now
               Faith
               ,
               of
               whatsoever
               it
               is
               ,
               this
               or
               other
               principle
               ,
               is
               an
               evidence
               ,
               as
               well
               as
               knowledge
               ;
               and
               the
               belief
               is
               firmer
               
               than
               any
               knowledge
               can
               be
               ,
               because
               it
               rests
               upon
               Divine
               authority
               ,
               which
               cannot
               deceive
               ;
               whereas
               knowledge
               (
               or
               at
               least
               he
               that
               thinks
               he
               knows
               )
               is
               not
               ever
               certain
               in
               deductions
               from
               Principles
               ;
               but
               the
               Evidence
               is
               not
               so
               clear
               .
               Now
               God
               doth
               not
               require
               a
               full
               demonstrative
               knowledge
               in
               us
               that
               the
               Scripture
               is
               his
               Word
               ,
               and
               therefore
               in
               his
               Providence
               hath
               kindled
               in
               it
               no
               light
               for
               that
               ,
               but
               he
               requires
               our
               Faith
               of
               it
               ,
               and
               such
               a
               certain
               demonstration
               as
               may
               fit
               that
               .
            
             Now
             what
             answer
             do
             you
             return
             to
             all
             this
             ?
             Why
             ,
             forsooth
             ,
             
               We
               must
               have
               certainty
               ,
               nay
               an
               Infallible
               certainty
               ,
               nay
               such
               an
               Infallible
               certainty
               as
               is
               built
               on
               the
               Infallible
               Authority
               of
               the
               Church
               ,
            
             yet
             such
             an
             
               Infallible
               Authority
            
             as
             can
             be
             proved
             only
             by
             
               motives
               of
               credibility
            
             ;
             which
             is
             a
             new
             kind
             of
             Climax
             in
             Rhetorick
             ,
             viz.
             a
             ladder
             standing
             with
             both
             ends
             upon
             ground
             at
             the
             same
             time
             .
             All
             the
             answer
             I
             shall
             therefore
             now
             give
             it
             ,
             is
             ,
             that
             your
             Faith
             then
             is
             
               certain
               ,
               Infallibly
               certain
            
             ,
             and
             yet
             built
             on
             but
             
               probable
               motives
            
             ,
             and
             therefore
             on
             your
             own
             principles
             must
             be
             also
             uncertain
             ,
             very
             uncertain
             ,
             nay
             undoubtedly
             and
             
               Infallibly
               uncertain
            
             .
             What
             again
             follows
             concerning
             
               Canonical
               Books
            
             and
             the
             
               private
               Spirit
            
             ,
             I
             must
             send
             them
             ,
             as
             Constables
             do
             vagrants
             ,
             to
             the
             place
             from
             whence
             they
             came
             ,
             and
             there
             they
             shall
             meet
             with
             a
             sufficient
             Answer
             .
          
           
             The
             remainder
             of
             this
             Chapter
             consists
             of
             a
             tedious
             vindication
             of
             Bellarmine
             and
             Brierely
             ,
             
             which
             being
             of
             little
             consequence
             to
             the
             main
             business
             ,
             
             I
             shall
             return
             the
             shorter
             answer
             .
             I
             shall
             not
             quarrel
             much
             with
             you
             about
             the
             interpretation
             of
             those
             words
             of
             Bellarmine
             in
             the
             sense
             you
             give
             them
             ,
             
             viz.
             if
             they
             be
             understood
             of
             
               absolute
               necessity
               ,
               not
               of
               all
               Christians
               ,
            
             and
             
               only
               in
               rare
               cases
            
             ,
             that
             it
             is
             not
             necessary
             to
             believe
             that
             there
             is
             Scripture
             ,
             on
             supposition
             that
             the
             Doctrine
             of
             Scripture
             could
             be
             sufficiently
             conveyed
             to
             the
             minds
             of
             any
             without
             it
             ,
             as
             in
             the
             case
             of
             the
             
               Barbarous
               Nations
            
             mentioned
             by
             Irenaeus
             .
             But
             for
             you
             who
             make
             the
             tradition
             of
             the
             present
             
               Church
               Infallible
            
             ,
             and
             at
             the
             least
             the
             
               Infallible
               conveyer
            
             of
             the
             
               formal
               object
               of
               Faith
            
             ;
             I
             do
             not
             see
             how
             you
             can
             avoid
             making
             it
             as
             
               absolutely
               necessary
            
             to
             be
             believed
             as
             any
             other
             object
             of
             Faith
             :
             unless
             your
             Church
             hath
             some
             other
             way
             of
             conveying
             objects
             of
             Faith
             ,
             than
             by
             propounding
             the
             Scripture
             infallibly
             to
             us
             .
             If
             therefore
             men
             are
             bound
             to
             believe
             things
             absolutely
             necessary
             to
             salvation
             ,
             because
             contained
             in
             that
             Book
             ,
             which
             the
             Church
             delivers
             to
             be
             the
             
               Infallible
               Word
               of
               God
            
             ;
             I
             cannot
             possibly
             see
             ,
             but
             the
             belief
             of
             the
             Scripture
             on
             the
             Churches
             Infallible
             Testimony
             must
             be
             as
             necessary
             
               necessitate
               medii
            
             as
             any
             thing
             contained
             in
             it
             .
             As
             for
             the
             Citation
             of
             Hooker
             by
             Brierely
             ,
             Whether
             it
             be
             falsified
             or
             no
             will
             best
             be
             seen
             by
             producing
             the
             scope
             and
             design
             of
             that
             worthy
             Authour
             in
             the
             Testimonies
             ,
             cited
             out
             of
             him
             .
             Upon
             an
             impartial
             view
             of
             which
             in
             the
             several
             places
             referred
             to
             ,
             I
             cannot
             but
             say
             ,
             that
             if
             Brierely's
             design
             was
             to
             shew
             that
             Hooker
             made
             the
             authority
             of
             the
             Church
             that
             into
             which
             Faith
             is
             lastly
             resolved
             ,
             he
             doth
             evidently
             contradict
             Mr.
             Hookers
             design
             ,
             and
             is
             therefore
             guilty
             of
             unfaithful
             representing
             his
             meaning
             .
             For
             where
             he
             doth
             most
             fully
             and
             largely
             express
             himself
             he
             useth
             these
             words
             ,
             which
             for
             clearing
             his
             meaning
             must
             be
             fully
             produced
             .
             
               Scripture
               teacheth
               all
               supernaturally
               revealed
               truth
               ,
            
             
             
               without
               the
               knowledge
               whereof
               salvation
               cannot
               be
               attained
               .
               The
               main
               principle
               whereon
               the
               belief
               of
               all
               things
               therein
               contained
               dependeth
               ,
               is
               ,
               that
               the
               Scriptures
               are
               the
               Oracles
               of
               God
               himself
               .
               This
               in
               it self
               we
               cannot
               say
               is
               evident
               .
               For
               then
               all
               men
               that
               hear
               it
               would
               acknowledge
               it
               in
               heart
               ,
               as
               they
               do
               when
               they
               hear
               that
               every
               whole
               is
               more
               than
               any
               part
               of
               that
               whole
               ,
               because
               this
               in
               it self
               is
               evident
               .
               The
               other
               we
               know
               that
               all
               do
               not
               acknowledge
               it
               when
               they
               hear
               
               it
               .
               There
               must
               be
               therefore
               some
               former
               knowledge
               presupposed
               ,
               which
               doth
               herein
               assure
               the
               hearts
               of
               all
               believers
               .
               Scripture
               teacheth
               us
               that
               saving
               truth
               which
               God
               hath
               discovered
               to
               the
               world
               by
               Revelation
               ,
               and
               it
               presumeth
               us
               taught
               otherwise
               ,
               that
               it self
               is
               Divine
               and
               Sacred
               .
               The
               question
               then
               being
               by
               what
               means
               we
               are
               taught
               this
               ;
               some
               answer
               ,
               That
               to
               learn
               it
               we
               have
               no
               other
               way
               then
               only
               Tradition
               :
               As
               namely
               that
               so
               we
               believe
               ,
               because
               both
               we
               from
               our
               predecessours
               ,
               and
               they
               from
               theirs
               have
               so
               received
               .
               But
               is
               this
               enough
               ?
               That
               which
               all
               mens
               experience
               teacheth
               them
               ,
               may
               not
               in
               any
               wise
               be
               denyed
               .
               And
               by
               experience
               we
               all
               know
               ,
               that
               the
               first
               Motive
               leading
               men
               so
               to
               esteem
               of
               the
               Scripture
               is
               the
               Authority
               of
               Gods
               Church
               .
               For
               when
               we
               know
               the
               whole
               Church
               of
               God
               ,
               hath
               that
               opinion
               of
               the
               Scripture
               ,
               we
               judge
               it
               even
               at
               the
               first
               an
               impudent
               thing
               for
               any
               man
               bred
               and
               brought
               up
               in
               the
               Church
               to
               be
               of
               a
               contrary
               mind
               without
               cause
               .
               Afterwards
               the
               more
               we
               bestow
               our
               labour
               in
               reading
               or
               hearing
               the
               mysteries
               thereof
               ,
               the
               more
               we
               find
               that
               the
               thing
               it self
               doth
               answer
               our
               receiv'd
               opinion
               concerning
               it
               .
               So
               that
               the
               former
               inducement
               prevailing
               somewhat
               with
               us
               before
               ,
               doth
               now
               much
               more
               prevail
               ,
               when
               the
               very
               thing
               hath
               ministred
               farther
               reason
               .
            
             Can
             any
             thing
             be
             more
             plain
             (
             if
             mens
             meaning
             may
             be
             gathered
             from
             their
             words
             ,
             especially
             when
             purposely
             they
             treat
             of
             a
             subject
             )
             than
             that
             Hooker
             makes
             the
             Authority
             of
             the
             Church
             the
             primary
             inducement
             to
             Faith
             ,
             and
             that
             
               rational
               evidence
            
             which
             discovers
             it self
             in
             the
             Doctrine
             revealed
             to
             be
             that
             which
             it
             is
             finally
             resolved
             into
             ?
             For
             ,
             as
             his
             Lordship
             saith
             on
             this
             very
             place
             of
             
               Hooker
               ,
               The
               resolution
               of
               Faith
               ever
               settles
               upon
               the
               farthest
               reason
               it
               can
               ,
               not
               upon
               the
               first
               inducement
               .
            
             
             By
             this
             place
             then
             where
             this
             
               worthy
               Authour
            
             most
             clearly
             and
             fully
             delivers
             his
             judgement
             ,
             we
             ought
             in
             reason
             to
             interpret
             all
             other
             occasional
             and
             incidental
             passages
             on
             the
             same
             subject
             .
             So
             in
             that
             other
             place
             .
             
               For
               whatsoever
               we
               believe
               concerning
               salvation
               by
               Christ
               although
               the
               Scripture
               be
               therein
               the
               ground
               of
               our
               belief
               ,
               yet
               the
               authority
               of
               man
               is
               ,
            
             
             
               if
               we
               mark
               it
               ,
               the
               key
               which
               openeth
               the
               door
               of
               entrance
               into
               the
               knowledge
               of
               the
               Scriptures
               .
            
             I
             will
             not
             dispute
             ,
             whether
             here
             he
             speaks
             concerning
             the
             knowledge
             of
             Scripture
             to
             be
             Scripture
             ,
             or
             concerning
             the
             natural
             sense
             and
             meaning
             of
             Scripture
             :
             suppose
             I
             should
             grant
             you
             the
             latter
             ,
             it
             would
             make
             little
             for
             your
             purpose
             ;
             for
             when
             he
             adds
             ,
             
               The
               Scripture
               doth
               not
               teach
               us
               the
               things
               that
               are
               of
               God
               ,
               unless
               we
               did
               credit
               men
               who
               have
               taught
               us
               that
               the
               words
               of
               Scripture
               do
               signifie
               those
               things
               .
            
             You
             need
             not
             here
             
               bid
               us
               stay
               a
               while
            
             :
             For
             his
             sense
             is
             plain
             and
             obvious
             ,
             viz.
             that
             men
             cannot
             come
             to
             the
             natural
             sense
             and
             importance
             of
             the
             words
             used
             in
             Scripture
             ,
             unless
             they
             rely
             on
             the
             
               authority
               of
               men
            
             for
             the
             signification
             of
             those
             words
             .
             He
             speaks
             not
             here
             then
             at
             all
             concerning
             Church-Tradition
             properly
             taken
             ,
             but
             meerly
             of
             the
             
               authority
               of
               man
            
             ,
             which
             he
             contends
             must
             in
             many
             cases
             be
             relyed
             on
             ,
             particularly
             in
             that
             of
             the
             sense
             and
             meaning
             of
             the
             words
             which
             occurr
             in
             Scripture
             .
             Therefore
             with
             his
             Lordships
             leave
             and
             yours
             too
             ,
             I
             do
             not
             think
             that
             in
             this
             place
             Hooker
             by
             the
             
               authority
               of
               man
            
             doth
             understand
             Church-Tradition
             ,
             but
             if
             I
             may
             so
             call
             it
             
               Humane-Tradition
               ,
               viz.
            
             that
             which
             acquainteth
             us
             with
             the
             force
             and
             signification
             of
             words
             in
             use
             .
             When
             therefore
             you
             prove
             that
             it
             is
             Tradition
             only
             ,
             which
             is
             all
             the
             ground
             he
             puts
             of
             believing
             Scripture
             to
             be
             the
             
               Word
               of
               God
            
             ,
             from
             those
             words
             of
             his
             ,
             
               That
               utterly
               to
               infringe
               the
               force
               and
               strength
               of
               mans
               testimony
               ,
               were
               to
               shake
               the
               very
               Fortress
               of
               Gods
               truth
               .
               Now
            
             (
             say
             you
             )
             
               How
               can
               that
               Fortress
               (
               the
               Scripture
               )
               be
               shaken
               ,
               were
               not
               that
               authority
               esteemed
               by
               him
               the
               ground
               of
               that
               Fortress
               .
            
             That
             may
             
             very
             easily
             be
             shewn
             ,
             viz.
             by
             calling
             in
             question
             the
             
               truth
               of
               humane
               testimony
            
             in
             general
             ;
             for
             he
             plainly
             speaks
             of
             such
             a
             kind
             of
             
               humane
               testimony
            
             as
             that
             is
             ,
             whereby
             we
             know
             there
             is
             such
             a
             City
             as
             Rome
             ,
             that
             such
             and
             such
             were
             Popes
             of
             Rome
             ,
             wherein
             the
             ground
             of
             our
             perswasion
             can
             be
             nothing
             else
             but
             
               humane
               testimony
            
             ;
             now
             take
             away
             the
             credit
             and
             validity
             of
             this
             testimony
             ,
             the
             
               very
               Fortress
               of
               truth
            
             must
             needs
             be
             shaken
             ;
             for
             we
             could
             never
             be
             certain
             that
             there
             were
             such
             persons
             ,
             as
             Moses
             ,
             the
             
               Prophets
               ,
               Christ
            
             and
             his
             Apostles
             in
             the
             world
             ,
             we
             could
             never
             be
             certain
             of
             the
             meaning
             of
             any
             thing
             written
             by
             them
             .
             But
             how
             farr
             is
             this
             from
             the
             final
             resolution
             of
             Faith
             into
             Church-Tradition
             ?
             But
             the
             place
             you
             lay
             the
             greatest
             force
             on
             ,
             is
             that
             which
             you
             first
             cite
             out
             of
             him
             ,
             
               Finally
               we
               all
               believe
               that
               the
               Scriptures
               of
               God
               are
               sacred
               ,
            
             
             
               and
               that
               they
               have
               proceeded
               from
               God
               ;
               our selves
               we
               assure
               ,
               that
               we
               do
               right
               well
               in
               so
               believing
               .
               We
               have
               for
               this
               a
               demonstration
               sound
               and
               Infallible
               .
               But
               it
               is
               not
               the
               Word
               of
               God
               which
               doth
               or
               can
               possibly
               assure
               us
               ,
               that
               we
               do
               well
               to
               think
               it
               his
               Word
               .
            
             From
             hence
             you
             inferr
             ,
             
               That
               either
               he
               must
               settle
               no
               Infallible
               ground
               at
               all
               ,
               or
               must
               say
               that
               the
               Tradition
               of
               the
               Church
               is
               that
               ground
               .
            
             No
             
               Infallible
               ground
            
             in
             
               your
               sense
            
             ,
             I
             grant
             it
             ,
             but
             well
             enough
             in
             his
             own
             ;
             for
             all
             the
             difficulty
             lies
             in
             understanding
             what
             he
             means
             by
             Infallible
             ;
             which
             he
             takes
             not
             in
             your
             sense
             for
             a
             supernatural
             ,
             but
             only
             for
             a
             
               rational
               Infallibility
            
             ;
             not
             such
             a
             one
             as
             excludes
             
               possibility
               of
               deception
            
             ,
             but
             all
             
               reasonable
               doubting
            
             .
             In
             which
             sense
             he
             saith
             of
             such
             things
             as
             are
             capable
             only
             of
             moral
             certainty
             ,
             
               That
               the
               Testimony
               of
               man
               will
               stand
               as
               a
               ground
               of
               Infallible
               assurance
            
             ;
             
             and
             presently
             instanceth
             in
             these
             ,
             
               That
               there
               is
               such
               a
               City
               of
               Rome
               ,
               that
               Pius
            
             5.
             
               was
               Pope
               there
            
             ,
             &c.
             
             So
             afterwards
             ,
             he
             saith
             ,
             
               That
               the
               mind
               of
               man
               desireth
               evermore
               to
               know
               the
               truth
               according
               to
               the
               most
               Infallible
               certainty
               which
               the
               nature
               of
               things
               can
               yield
               :
            
             by
             which
             it
             is
             plain
             ,
             that
             the
             
               utmost
               certainty
            
             which
             things
             are
             capable
             of
             is
             with
             him
             
               Infallible
               certainty
            
             ;
             and
             so
             a
             sound
             and
             
               Infallible
               ground
            
             of
             Faith
             is
             a
             
               certain
               ground
            
             ,
             which
             we
             all
             assert
             may
             be
             had
             without
             your
             Churches
             
               Infallible
               Testimony
            
             .
             Whether
             therefore
             Brierely
             and
             you
             are
             not
             guilty
             ,
             if
             not
             of
             falsifying
             Hookers
             words
             ,
             yet
             of
             perverting
             his
             meaning
             ,
             let
             the
             
               Impartial
               Reader
            
             judge
             .
          
        
         
           
           
             CHAP.
             VIII
             .
             The
             Churches
             Infallibility
             not
             proved
             from
             Scripture
             .
          
           
             
               Some
               general
               considerations
               from
               the
               design
               of
               proving
               the
               Churches
               Infallibility
               from
               Scripture
               .
               No
               Infallibility
               in
               the
               High-Priest
               and
               his
               Clergy
               under
               the
               Law
               ;
               if
               there
               had
               been
               ,
               no
               necessity
               there
               should
               be
               under
               the
               Gospel
               .
               Of
               St.
               Basils
               Testimony
               concerning
               Traditions
               .
               Scripture
               less
               lyable
               to
               corruption
               than
               Traditions
               .
               The
               great
               uncertainty
               of
               judging
               Traditions
               when
               Apostolical
               ,
               when
               not
               .
               The
               Churches
               perpetuity
               being
               promised
               in
               Scripture
               proves
               not
               its
               Infallibility
               .
               His
               Lordship
               doth
               not
               falsifie
               C's
               words
               ,
               but
               
                 T.
                 C.
              
               doth
               his
               meaning
               .
               Producing
               the
               Jesuits
               words
               no
               traducing
               their
               Order
               .
               C's
               .
               miserable
               Apology
               for
               them
               .
               The
               particular
               texts
               produced
               for
               the
               Churches
               Infallibility
               ,
               examined
               .
               No
               such
               Infallibility
               necessary
               in
               the
               Apostles
               Successours
               as
               in
               Themselves
               .
               The
               similitude
               of
               Scripture
               and
               Tradition
               to
               an
               Ambassadour
               and
               his
               Credentials
               ,
               rightly
               stated
               .
            
          
           
             THE
             main
             design
             of
             this
             Chapter
             being
             to
             prove
             the
             Infallibility
             of
             the
             Church
             from
             the
             Testimonies
             of
             Scripture
             ;
             
             before
             I
             come
             to
             a
             particular
             discussion
             of
             the
             matters
             contained
             in
             it
             ,
             I
             shall
             make
             some
             general
             Observations
             on
             the
             scope
             and
             design
             of
             it
             ,
             which
             may
             give
             more
             light
             to
             the
             particulars
             to
             be
             handled
             in
             it
             .
             1.
             
             
               That
               the
               Infallibility
               you
               challenge
               to
               the
               Church
               ,
               is
               such
               as
               must
               suppose
               a
               promise
               extant
               of
               it
               in
               Scripture
               :
            
             Which
             is
             evident
             from
             the
             words
             of
             
               A.
               C.
            
             (
             which
             you
             own
             )
             to
             his
             Lordship
             ,
             
               That
               if
               he
               would
               consider
               the
               Tradition
               of
               the
               Church
               ,
               not
               only
               as
               it
               is
               the
               Tradition
               of
               a
               company
               of
               fallible
               men
               ,
               in
               which
               sense
               the
               Authority
               of
               it
               is
               humane
               and
               fallible
               ,
               but
               as
               the
               Tradition
               of
               a
               company
               of
               men
               assisted
               by
               Christ
               and
               his
               Holy
               Spirit
               ;
               in
               that
               sense
               he
               might
               easily
               find
               it
               more
               than
               an
               Introduction
               ,
               indeed
               as
               much
               as
               would
               amount
               to
               an
               Infallible
               Motive
               .
            
             Whence
             I
             inferr
             ,
             that
             in
             order
             to
             the
             
               Churches
               Testimony
            
             being
             an
             
               Infallible
               Motive
            
             to
             Faith
             ,
             it
             must
             be
             believed
             that
             this
             
               company
               of
               men
            
             which
             make
             the
             Church
             ,
             are
             
               assisted
               by
               Christ
            
             and
             his
             
               Holy
               Spirit
            
             ;
             Now
             I
             demand
             ,
             Supposing
             there
             were
             no
             Scripture
             extant
             ,
             (
             the
             belief
             of
             which
             you
             said
             before
             in
             defence
             of
             Bellarmine
             ,
             was
             not
             necessary
             to
             salvation
             )
             by
             what
             means
             could
             you
             prove
             such
             an
             Infallible
             Assistance
             of
             the
             
               Holy
               Spirit
            
             in
             the
             
               Catholick
               Church
            
             in
             order
             to
             the
             perswading
             an
             Infidel
             to
             believe
             ?
             Could
             you
             to
             one
             that
             neither
             believes
             Christ
             ,
             nor
             the
             
               Holy
               Ghost
            
             ,
             prove
             evidently
             that
             your
             Church
             had
             an
             assistance
             of
             both
             these
             ?
             You
             tell
             him
             that
             he
             cannot
             believe
             that
             there
             is
             a
             Christ
             or
             a
             
               Holy
               Ghost
            
             ▪
             unless
             he
             believes
             first
             your
             Church
             to
             be
             Infallible
             ,
             and
             yet
             he
             cannot
             believe
             your
             Church
             to
             be
             Infallible
             ,
             unless
             he
             believes
             there
             are
             such
             things
             as
             Christ
             and
             the
             
               Holy
               Ghost
            
             ;
             for
             that
             Infallibility
             ,
             by
             your
             own
             confession
             ,
             doth
             suppose
             the
             peculiar
             assistance
             of
             both
             these
             .
             And
             can
             any
             one
             believe
             their
             assistance
             ,
             before
             he
             believes
             they
             are
             ?
             If
             you
             say
             ,
             as
             you
             do
             ,
             
               By
               the
               motives
               of
               credibility
               you
               will
               prove
               your
               Church
               Infallible
               .
            
             But
             (
             setting
             aside
             the
             absurdity
             of
             that
             which
             I
             have
             fully
             discovered
             already
             )
             Is
             it
             possible
             for
             you
             to
             prove
             your
             
               Church
               Infallible
            
             ,
             unless
             antecedently
             to
             the
             belief
             of
             your
             
               Churches
               Infallibility
            
             ,
             You
             can
             prove
             to
             an
             Infidel
             the
             truth
             of
             these
             things
             ?
          
           
             1.
             
             That
             the
             
               names
               of
               Christ
            
             and
             the
             
               Holy
               Ghost
            
             ,
             are
             no
             
               Chimerical
               Fancies
               and
               Ideas
            
             ,
             but
             that
             they
             do
             import
             
               something
               real
            
             :
             otherwise
             an
             Infidel
             
             would
             speedily
             tell
             you
             ,
             these
             names
             imported
             nothing
             but
             some
             kind
             of
             
               Magical
               spells
            
             which
             could
             keep
             men
             from
             errour
             ,
             as
             long
             as
             they
             carried
             them
             about
             with
             them
             .
             That
             as
             well
             might
             Mahomet
             ,
             or
             any
             other
             Impostor
             ,
             pretend
             an
             
               infallible
               assistance
            
             from
             some
             
               Tutelar
               Angels
            
             ,
             with
             hard
             
               Arabick
               names
            
             ,
             as
             you
             of
             Christ
             ,
             and
             the
             
               Holy
               Ghost
            
             unless
             you
             can
             make
             it
             appear
             to
             him
             ,
             that
             really
             there
             are
             such
             Beings
             as
             Christ
             and
             the
             
               Holy
               Ghost
            
             ;
             and
             when
             you
             have
             proved
             it
             to
             him
             ,
             and
             he
             be
             upon
             your
             proof
             inclinable
             to
             believe
             it
             ,
             you
             are
             bound
             to
             tell
             him
             by
             your
             Doctrine
             ,
             that
             for
             all
             these
             proofs
             ,
             he
             can
             only
             fancy
             there
             are
             such
             Beings
             ,
             but
             he
             cannot
             really
             believe
             them
             ,
             unless
             he
             first
             believes
             your
             
               Church
               infallible
            
             .
             And
             when
             he
             tells
             you
             ,
             
               He
               cannot
               ,
               according
               to
               your
               own
               Doctrine
               ,
               believe
               that
               Infallibility
               ,
               unless
               he
               believes
               the
               other
               first
               ,
            
             Would
             he
             not
             cry
             out
             upon
             you
             ,
             as
             either
             lamentable
             Fools
             ,
             that
             did
             not
             understand
             what
             you
             said
             ,
             or
             egregious
             Impostors
             ,
             that
             play
             fast
             and
             loose
             with
             him
             ,
             bidding
             him
             believe
             first
             one
             thing
             ,
             and
             then
             another
             ,
             till
             at
             last
             he
             may
             justly
             tell
             you
             ,
             that
             in
             this
             manner
             he
             cannot
             be
             perswaded
             to
             believe
             any
             thing
             at
             all
             .
             2.
             
             Supposing
             he
             should
             get
             through
             this
             ,
             and
             believe
             that
             there
             were
             such
             Beings
             as
             Christ
             and
             the
             
               Holy
               Ghost
            
             ,
             he
             may
             justly
             ask
             you
             ,
             1.
             
             Whether
             they
             be
             nothing
             else
             but
             such
             a
             kind
             of
             
               Intellectus
               Agens
            
             ,
             as
             the
             
               Arabick
               Philosophers
            
             imagined
             ,
             some
             kind
             of
             Being
             which
             did
             assist
             the
             understanding
             in
             conception
             ?
             You
             answer
             him
             No
             ,
             but
             they
             are
             
               real
               distinct
               personalities
            
             of
             the
             same
             nature
             and
             essence
             with
             God
             himself
             ;
             then
             he
             asks
             ,
             2.
             
             Whence
             doth
             this
             appear
             ?
             for
             these
             being
             such
             grand
             difficulties
             ,
             you
             had
             need
             of
             some
             very
             clear
             evidence
             of
             them
             :
             If
             you
             send
             him
             to
             Scripture
             ,
             he
             asks
             you
             ,
             To
             what
             end
             ?
             for
             the
             belief
             of
             that
             must
             suppose
             the
             Truth
             of
             the
             thing
             in
             Question
             ,
             that
             your
             
               Church
               is
               infallible
            
             in
             delivery
             of
             this
             Scripture
             for
             
               Divine
               Revelation
            
             .
             But
             he
             further
             demands
             ,
             3.
             
             Whence
             comes
             that
             Church
             which
             you
             call
             Infallible
             to
             have
             this
             Assistance
             of
             both
             these
             ?
             Do
             they
             assist
             all
             kind
             of
             men
             to
             make
             them
             infallible
             ?
             You
             answer
             ,
             No.
             But
             ,
             Do
             they
             assist
             ,
             though
             not
             all
             men
             separately
             ,
             yet
             all
             societies
             of
             men
             conjunctly
             ?
             You
             answer
             ,
             No.
             Do
             they
             assist
             all
             men
             only
             in
             
               Religious
               actions
            
             ,
             of
             what
             Religion
             soever
             they
             are
             of
             ?
             Still
             you
             answer
             ,
             No.
             Do
             they
             assist
             then
             all
             men
             of
             the
             
               Christian
               Religion
            
             in
             their
             societies
             ?
             No.
             Do
             they
             assist
             all
             those
             among
             the
             Christians
             ,
             who
             say
             ,
             they
             have
             this
             
               Assistance
               ?
               No.
            
             Do
             they
             thus
             assist
             all
             Churches
             to
             keep
             them
             from
             errour
             ?
             
               No.
               Whom
            
             is
             it
             then
             that
             they
             do
             thus
             infallibly
             assist
             ?
             You
             answer
             ,
             The
             Church
             .
             But
             what
             Church
             do
             you
             mean
             ?
             
               The
               Catholick
               Church
            
             .
             But
             ,
             which
             is
             this
             
               Catholick
               Church
            
             (
             for
             ,
             I
             hear
             ,
             there
             are
             as
             great
             Controversies
             about
             that
             ,
             as
             any
             thing
             .
             )
             You
             must
             answer
             confidently
             ,
             
               That
               Church
               which
               is
               in
               the
            
             Roman
             
               Communion
               ,
               is
               the
               true
               Catholick
               Church
               .
            
             Have
             then
             all
             in
             that
             Communion
             this
             
               Infallible
               Assistance
               ?
               No.
            
             Have
             all
             the
             Bishops
             in
             this
             Communion
             ,
             it
             ?
             No.
             Have
             all
             these
             Bishops
             this
             Assistance
             ,
             when
             they
             meet
             together
             ?
             Yes
             ,
             say
             you
             ,
             
               undoubtedly
               ,
               if
               the
               Pope
               be
               their
               Head
               ,
               and
               confirm
               their
               Acts.
            
             Then
             it
             should
             seem
             to
             me
             ,
             that
             this
             
               Infallible
               Assistance
            
             is
             in
             the
             Pope
             ,
             and
             he
             it
             is
             whom
             you
             call
             the
             
               Catholick
               Church
            
             :
             But
             surely
             he
             is
             a
             
               very
               big
               man
            
             then
             ,
             is
             he
             not
             ?
             But
             ,
             say
             you
             ,
             
               These
               are
               Controversies
               which
               are
               not
               necessary
               for
               you
               to
               know
               ,
               it
               sufficeth
               that
               the
               Catholick
               Church
               is
               the
               subject
               of
               Infallibility
               .
            
             But
             ,
             I
             had
             thought
             nothing
             could
             have
             been
             more
             necessary
             than
             to
             
               have
               known
               this
            
             :
             But
             I
             proceed
             then
             ,
             How
             comes
             this
             
               Catholick
               Church
            
             to
             have
             this
             
               Infallible
               Assistance
            
             ?
             Cannot
             I
             suppose
             that
             Christ
             and
             the
             
               Holy
               Spirit
            
             may
             exist
             without
             giving
             this
             Assistance
             ?
             cannot
             I
             suppose
             that
             
               Christian
               Religion
            
             may
             be
             in
             the
             world
             ,
             without
             such
             an
             
             Infallibility
             ?
             Is
             this
             Assistance
             therefore
             a
             necessary
             ,
             or
             a
             free
             Act
             ?
             A
             
               free
               Act.
            
             If
             a
             
               free
               Act
            
             ,
             then
             ,
             for
             all
             you
             know
             ,
             Your
             
               Catholick
               Church
            
             may
             not
             be
             so
             assisted
             :
             No
             ,
             (
             you
             reply
             )
             
               you
               are
               sure
               it
               is
               so
               assisted
               .
            
             But
             ,
             Whence
             can
             you
             be
             sure
             of
             an
             
               arbitrary
               thing
            
             ,
             unless
             the
             Authours
             of
             this
             Assistance
             have
             engaged
             themselves
             by
             Promise
             ,
             to
             give
             your
             
               Catholick
               Church
               that
               Infallible
               Assistance
               ?
               Yes
               ,
            
             that
             they
             have
             (
             you
             reply
             )
             and
             then
             produce
             Luk.
             10.16
             .
             Mat.
             28.20
             .
             Joh.
             14.16
             .
             But
             ,
             although
             our
             Infidel
             might
             ask
             some
             untoward
             Questions
             still
             ;
             as
             ,
             How
             you
             are
             sure
             these
             are
             
               Divine
               Promises
            
             ,
             when
             the
             knowledge
             that
             they
             are
             Divine
             must
             suppose
             the
             thing
             to
             be
             true
             ,
             which
             you
             would
             prove
             out
             of
             them
             ,
             viz.
             that
             your
             
               Church
               is
               infallible
            
             ?
             Supposing
             them
             Divine
             ,
             how
             are
             you
             sure
             ,
             That
             ,
             and
             no
             other
             ,
             is
             the
             meaning
             of
             them
             ,
             when
             from
             such
             places
             you
             prove
             ,
             that
             your
             Church
             is
             the
             only
             
               Infallible
               Interpreter
            
             of
             Scripture
             ?
             But
             ,
             I
             let
             pass
             these
             ,
             and
             other
             Questions
             ,
             and
             satisfie
             my self
             with
             this
             ,
             
               That
               it
               is
               impossible
               for
               you
               to
               prove
               such
               an
               Infallible
               Assistance
               of
               Christ
               and
               the
               Holy
               Spirit
               ,
               unless
               you
               produce
               some
               express
               Promise
               for
               it
               .
            
          
           
             2.
             
             This
             being
             impossible
             ,
             it
             necessarily
             follows
             ,
             
               That
               the
               only
               Motives
               of
               Credibility
               ,
               which
               can
               prove
               your
               Church
               Infallible
               ,
               must
               be
               such
               as
               do
               antecedently
               prove
               these
               Promises
               to
               be
               Divine
               .
            
             This
             is
             so
             plain
             and
             evident
             a
             Consectary
             from
             the
             former
             ,
             that
             it
             were
             an
             affront
             upon
             humane
             understanding
             ,
             to
             go
             about
             to
             prove
             it
             :
             For
             ,
             if
             the
             Infallibility
             doth
             depend
             upon
             the
             Promise
             ,
             nothing
             can
             prove
             that
             Infallibility
             ,
             but
             what
             doth
             prove
             that
             Promise
             to
             be
             True
             and
             
               Divine
               :
               True
            
             ,
             or
             else
             not
             to
             be
             believed
             ;
             Divine
             ,
             or
             else
             not
             to
             be
             relyed
             on
             for
             such
             an
             Assistance
             ;
             none
             else
             being
             able
             to
             make
             a
             promise
             of
             it
             ,
             but
             the
             Authour
             of
             it
             .
             As
             therefore
             my
             right
             to
             an
             estate
             as
             given
             by
             Will
             ,
             depends
             wholly
             upon
             the
             Truth
             and
             Validity
             of
             that
             Will
             ,
             which
             I
             must
             first
             prove
             ,
             before
             I
             can
             challenge
             any
             right
             to
             it
             ;
             So
             your
             pretence
             of
             Infallibility
             must
             solely
             depend
             upon
             the
             Promises
             which
             you
             challenge
             it
             by
             .
             By
             which
             it
             appears
             ,
             that
             your
             attempting
             to
             prove
             the
             Infallibility
             of
             your
             Church
             ,
             by
             Motives
             of
             Credibility
             ,
             antecedent
             to
             ,
             and
             independent
             on
             the
             Scripture
             ,
             is
             vain
             ,
             ridiculous
             ,
             and
             destructive
             to
             that
             very
             Infallibility
             which
             you
             pretend
             to
             .
             Which
             ,
             being
             by
             a
             
               free
               Assistance
            
             of
             Christ
             and
             his
             Spirit
             ,
             must
             wholly
             depend
             on
             the
             proof
             of
             the
             Promise
             made
             of
             it
             .
             For
             ,
             if
             you
             prove
             no
             Promise
             ,
             all
             your
             
               Motives
               of
               Credibility
            
             prove
             nothing
             at
             all
             ,
             as
             I
             have
             at
             large
             demonstrated
             before
             ,
             and
             shall
             not
             follow
             you
             in
             needless
             repetitions
             .
          
           
             3.
             
             
               No
               right
               to
               any
               priviledge
               can
               be
               challenged
               ,
               by
               virtue
               of
               a
               free
               Promise
               made
               to
               particular
               persons
               ,
               unless
               it
               be
               evident
               that
               the
               intention
               of
               the
               Promiser
               was
               ,
               that
               it
               should
               equally
               extend
               to
               them
               and
               others
               .
            
             For
             the
             Promise
             being
             free
             ,
             and
             the
             Priviledge
             such
             as
             carries
             no
             necessity
             at
             all
             along
             with
             it
             ,
             in
             order
             to
             the
             great
             ends
             of
             Christian
             Religion
             ;
             it
             is
             intolerable
             Arrogance
             and
             Presumption
             to
             challenge
             it
             ,
             without
             manifest
             evidence
             ,
             that
             the
             design
             of
             it
             was
             for
             them
             ,
             as
             well
             as
             the
             persons
             to
             whom
             it
             was
             made
             .
             Indeed
             ,
             in
             such
             Promises
             which
             are
             built
             on
             common
             and
             general
             grounds
             ,
             containing
             things
             agreeable
             to
             all
             Christians
             ,
             it
             is
             but
             reasonable
             to
             inferr
             the
             universal
             extent
             of
             that
             Promise
             to
             all
             such
             as
             are
             in
             the
             like
             condition
             .
             Hence
             the
             Apostle
             inferrs
             ,
             from
             the
             particular
             Promise
             made
             to
             
               Joshua
               ,
               I
               will
               never
               leave
               thee
               ,
               nor
               forsake
               thee
            
             ;
             the
             effect
             of
             it
             upon
             all
             believers
             .
             Although
             ,
             had
             not
             the
             Apostle
             done
             it
             before
             us
             ,
             it
             may
             seem
             questionable
             on
             what
             ground
             we
             could
             have
             done
             it
             ,
             unless
             from
             the
             general
             reason
             of
             of
             it
             ,
             and
             the
             unbounded
             nature
             of
             
               Divine
               Goodness
            
             ,
             in
             things
             necessary
             for
             the
             Good
             of
             his
             People
             .
             But
             in
             things
             arbitrary
             ,
             and
             such
             as
             contain
             
               special
               
               Priviledge
            
             in
             them
             ,
             to
             challenge
             a
             right
             to
             a
             Promise
             of
             the
             same
             Priviledge
             ,
             without
             equal
             evidence
             of
             the
             descent
             of
             it
             ,
             as
             the
             first
             Grant
             ,
             is
             great
             presumption
             ,
             and
             a
             challenge
             of
             the
             Promisor
             for
             partiality
             ,
             if
             he
             doth
             not
             make
             it
             good
             .
             Because
             the
             pretence
             of
             the
             right
             of
             the
             Priviledge
             goes
             upon
             this
             ground
             ,
             that
             it
             is
             as
             much
             due
             to
             the
             Successor
             ,
             as
             to
             the
             Original
             Grantee
             .
          
           
             4.
             
             
               Nothing
               can
               be
               more
               unreasonable
               ,
               than
               to
               challenge
               a
               right
               to
               a
               Priviledge
               ,
               by
               virtue
               of
               such
               a
               Promise
               which
               was
               granted
               upon
               quite
               different
               considerations
               from
               the
               grounds
               on
               which
               that
               right
               is
               challenged
               .
            
             Thus
             I
             shall
             after
             make
             it
             evident
             ,
             that
             the
             Promise
             of
             an
             
               Infallible
               Assistance
            
             of
             the
             
               Holy
               Ghost
            
             ,
             had
             a
             peculiar
             respect
             to
             the
             Apostles
             present
             employment
             ,
             and
             the
             first
             state
             of
             the
             Church
             ,
             that
             it
             was
             not
             made
             upon
             reasons
             common
             to
             all
             ages
             ,
             viz.
             for
             the
             
               Government
               of
               the
               Church
               ,
               deciding
               Controversies
               ,
               Foundation
               of
               Faith
               ,
            
             all
             which
             Ends
             may
             be
             sufficiently
             attained
             without
             them
             .
             But
             ,
             above
             all
             ,
             it
             seems
             very
             unreasonable
             ,
             that
             a
             Promise
             made
             to
             persons
             in
             
               one
               office
            
             ,
             must
             be
             applied
             in
             the
             same
             manner
             to
             persons
             in
             a
             quite
             
               different
               office
            
             ;
             that
             a
             Promise
             made
             to
             
               each
               of
               them
               separate
            
             ,
             must
             be
             equally
             applied
             to
             others
             
               only
               as
               in
               Council
            
             ;
             that
             a
             Promise
             made
             implying
             
               Divine
               Assistance
            
             ,
             must
             be
             equally
             applied
             to
             such
             ,
             who
             dare
             not
             say
             ,
             that
             Assistance
             is
             Divine
             (
             but
             infallible
             ,
             and
             
               after
               a
               sort
               Divine
            
             )
             that
             a
             Promise
             made
             of
             
               immediate
               Divine
               Revelation
            
             ,
             and
             enabling
             the
             persons
             who
             enjoyed
             the
             Priviledge
             of
             it
             ,
             
               to
               work
               miracles
            
             to
             attest
             their
             Testimony
             to
             be
             infallible
             ,
             should
             be
             equally
             applied
             to
             such
             as
             dare
             not
             challenge
             a
             
               Divine
               Revelation
            
             ,
             nor
             ever
             did
             
               work
               a
               miracle
            
             to
             attest
             such
             an
             
               Infallible
               Assistance
            
             .
             Yet
             all
             this
             is
             done
             by
             you
             in
             your
             endeavour
             of
             fetching
             the
             Infallibility
             of
             your
             Church
             ,
             out
             of
             those
             Promises
             of
             the
             assistance
             of
             Christ
             and
             his
             Spirit
             ,
             which
             were
             made
             to
             the
             Apostles
             .
             These
             general
             Considerations
             ,
             do
             sufficiently
             enervate
             the
             force
             of
             your
             whole
             Chapter
             ,
             which
             yet
             I
             come
             particularly
             to
             consider
             .
          
           
             His
             Lordship
             tells
             
               A.
               C.
               That
               in
               the
               second
               sense
               of
               Church-Tradition
               ,
               he
               cannot
               find
               that
               the
               Tradition
               of
               the
               present
               Church
               is
               of
               Divine
               and
               Infallible
               Authority
               ,
            
             
             till
             A.
             C.
             
               can
               prove
               that
               this
               company
               of
               men
               (
               the
            
             Roman
             
               Prelates
               and
               Clergy
               he
               means
               )
               are
               so
               fully
               ,
               so
               clearly
               ,
               so
               permanently
               assisted
               by
               Christ
               ,
               and
               his
               Spirit
               ,
               as
               may
               reach
               to
               Infallibility
               ,
               much
               less
               to
               a
               Divine
               Infallibilility
               ,
               in
               this
               or
               any
               other
               Principle
               which
               they
               teach
               .
            
             In
             answer
             to
             this
             ,
             you
             tell
             us
             ,
             
             
               That
               the
               Bishop
               declines
               the
               Question
               by
               withdrawing
               his
               Reader
               from
               the
               thesis
               ,
               to
               the
               hypothesis
               ;
               from
               the
               Church
               ,
               to
               the
               Church
               of
            
             Rome
             .
             But
             ,
             Is
             it
             not
             sufficiently
             known
             to
             all
             persons
             who
             deal
             in
             this
             Controversie
             ,
             what
             you
             mean
             by
             the
             
               Catholick
               Church
            
             in
             this
             Controversie
             ,
             that
             it
             shall
             not
             be
             lawful
             
               for
               his
               Lordship
               in
               a
               Parenthesis
               ,
            
             to
             shew
             where
             you
             place
             this
             Infallibility
             ,
             but
             he
             must
             be
             charged
             with
             declining
             the
             Question
             ?
             This
             only
             shews
             a
             desire
             to
             cavil
             at
             little
             things
             ,
             when
             you
             were
             unable
             to
             answer
             greater
             .
             Besides
             ,
             in
             the
             way
             you
             take
             of
             proving
             the
             
               Churches
               Infallibility
            
             by
             the
             
               Motives
               of
               Credibility
            
             ,
             there
             is
             a
             necessity
             even
             in
             this
             Controversie
             ,
             of
             declaring
             what
             that
             
               Catholick
               Church
            
             is
             ,
             which
             must
             be
             known
             by
             these
             Motives
             ;
             and
             therefore
             you
             have
             no
             cause
             to
             look
             upon
             this
             as
             running
             away
             from
             the
             Question
             .
             That
             A.
             C.
             
               after
               a
               long
               and
               silent
               attention
               ,
               did
               meerly
               ,
               through
               the
               heat
               of
               his
               zeal
               ,
               become
               earnest
               in
               this
               business
               ,
               to
               do
               his
               Adversary
               good
               .
            
             I
             must
             believe
             it
             ,
             because
             you
             tell
             me
             so
             ,
             though
             I
             see
             no
             great
             
               Motive
               of
               Credibility
            
             for
             it
             .
             And
             on
             that
             account
             did
             desire
             him
             ,
             
               to
               consider
               the
               Tradition
               of
               the
               Church
               ,
               as
               of
               a
               Company
               of
               men
               infallibly
               assisted
               .
               For
               such
               assistance
            
             (
             you
             say
             )
             
               is
               necessary
               as
               well
               to
               have
               sufficient
               
               assurance
               of
               the
               true
               Canon
               of
               Holy
               Scripture
               ,
               as
               to
               come
               to
               the
               true
               meaning
               and
               interpretation
               thereof
               .
            
             But
             this
             is
             as
             easily
             denied
             as
             said
             .
             We
             wait
             therefore
             for
             your
             proofs
             .
          
           
             That
             which
             only
             seems
             here
             intended
             for
             that
             end
             ,
             is
             ,
             That
             
               when
               the
               Relator
               had
               said
               ,
               The
               Prophets
               under
               the
               Old
               Testament
               ,
            
             
             
               and
               the
               Apostles
               under
               the
               New
               ,
               had
               such
               an
               Infallible
               Divine
               Assistance
               ;
               but
               neither
               the
               High
               Priest
               with
               his
               Clergy
               in
               the
               Old
               ,
               nor
               any
               Company
               of
               Prelates
               or
               Priests
               in
               the
               New
               ,
               since
               the
               Apostles
               ,
               ever
               had
               it
               .
            
             To
             this
             you
             reply
             ,
             
               That
               the
               like
               assistance
               (
               with
               the
               Prophets
               and
               Apostles
               )
               the
               High
               Priest
               with
               his
               Clergy
               had
               in
               the
               Old
               Testament
               ,
               as
               we
               gather
               out
               of
            
             Deut.
             17.8
             ,
             &c.
             
             
             
               Where
               in
               doubts
               the
               people
               were
               bound
               ,
               not
               only
               to
               have
               recourse
               to
               the
               High
               Priest
               and
               his
               Clergy
               ,
               but
               to
               submit
               and
               stand
               to
               their
               judgement
               .
               Much
               more
               then
               ought
               we
               to
               think
               ,
               that
               there
               is
               such
               an
               obligation
               in
               the
               New
               Testament
               ;
               which
               could
               not
               stand
               without
               Infallibility
               .
               Witness
               the
               infinite
               dissentions
               and
               divisions
               in
               Points
               of
               Faith
               ,
               amongst
               all
               the
               different
               Christians
               that
               deny
               it
               .
            
          
           
             Two
             things
             the
             force
             of
             this
             argument
             lyes
             in
             .
             1.
             
             
               That
               there
               was
               Infallibility
               in
               the
               High
               Priest
               and
               his
               Clergy
               under
               the
               Law.
            
             2.
             
             
               That
               if
               there
               were
               so
               then
               ,
               there
               ought
               to
               be
               so
               now
               .
            
             Both
             these
             must
             be
             considered
             .
          
           
             1.
             
             
               That
               there
               was
               Infallibility
               in
               the
               High
               Priest
               and
               his
               Clergy
               under
               the
               Law
               ,
            
             which
             you
             prove
             from
             Deut.
             17.8
             .
             
               Because
               there
               the
               people
               were
               not
               only
               to
               have
               recourse
               to
               them
               ,
               but
               to
               submit
               and
               stand
               to
               their
               judgement
               .
            
             This
             argument
             in
             form
             ,
             is
             this
             .
             Where
             there
             is
             to
             be
             not
             only
             a
             recourse
             ,
             but
             an
             
               obligation
               to
               submission
            
             ,
             there
             must
             be
             Infallibility
             ;
             but
             there
             were
             both
             these
             among
             the
             Jews
             ,
             as
             to
             the
             
               High
               Priest
               and
               his
               Clergy
               ;
               ergo
               .
            
             You
             may
             see
             how
             forcible
             this
             argument
             is
             in
             a
             like
             case
             :
             Where
             there
             is
             to
             be
             not
             only
             a
             recourse
             in
             matters
             of
             difficulty
             ,
             but
             an
             obligation
             to
             submit
             and
             stand
             to
             their
             judgement
             ,
             there
             must
             be
             Infallibility
             ;
             but
             to
             the
             Parliament
             of
             England
             there
             ought
             to
             be
             not
             only
             a
             recourse
             in
             matters
             of
             difficulty
             ,
             but
             a
             
               submission
               to
               their
               judgement
            
             ;
             therefore
             the
             Parliament
             of
             England
             is
             as
             infallible
             as
             the
             
               High
               Priest
               and
               Clergy
            
             under
             the
             Law
             ,
             by
             the
             very
             argument
             by
             you
             produced
             .
             The
             same
             will
             hold
             for
             all
             
               Courts
               of
               Justice
            
             .
             But
             ,
             Can
             you
             by
             no
             means
             distinguish
             between
             an
             
               obligation
               to
               submission
            
             ,
             and
             an
             
               obligation
               in
               conscience
               to
               assent
            
             to
             what
             is
             determined
             as
             
               infallibly
               true
            
             ?
             Is
             every
             person
             in
             all
             judiciary
             Cases
             ,
             where
             submission
             is
             required
             ,
             bound
             to
             believe
             the
             Judges
             sentence
             infallible
             ?
             If
             so
             ,
             we
             need
             not
             go
             over
             the
             Alps
             for
             Infallibility
             ,
             we
             may
             have
             it
             much
             cheaper
             at
             home
             :
             But
             ,
             I
             suppose
             you
             will
             reply
             ,
             The
             case
             is
             very
             different
             ,
             because
             in
             the
             Text
             by
             you
             produced
             ,
             1.
             
             
               Not
               Civil
               Matters
            
             ,
             but
             Religious
             are
             spoken
             of
             .
             2.
             
             That
             not
             any
             
               Civil
               Magistrates
            
             ,
             but
             the
             
               High
               Priest
               and
               his
               Clergy
            
             are
             the
             Judges
             mentioned
             .
             3.
             
             That
             not
             every
             kind
             of
             Judgement
             ,
             but
             an
             
               Infallible
               Judgement
            
             is
             there
             set
             down
             .
             But
             ,
             if
             every
             one
             of
             these
             be
             false
             ,
             you
             will
             see
             ,
             what
             little
             advantage
             comes
             to
             your
             cause
             by
             this
             Testimony
             ;
             which
             I
             shall
             in
             order
             demonstrate
             .
          
           
             1.
             
             That
             this
             place
             speaks
             not
             of
             
               Religious
               Causes
            
             ,
             as
             such
             ;
             but
             of
             
               Civil
               Causes
               ,
               i.
               e.
            
             not
             of
             
               matters
               of
               Doctrine
            
             to
             be
             decided
             as
             true
             or
             false
             ,
             but
             matters
             of
             Justice
             to
             be
             determined
             as
             to
             right
             and
             wrong
             .
             Not
             but
             that
             some
             things
             concerning
             the
             
               Ecclesiastical
               Polity
            
             of
             the
             Nation
             might
             be
             there
             decided
             ;
             for
             it
             was
             impossible
             in
             a
             Nation
             ,
             whose
             Laws
             depended
             on
             their
             Religion
             ,
             to
             separate
             the
             one
             from
             the
             other
             :
             But
             ,
             that
             the
             Judgement
             given
             there
             ,
             did
             not
             determine
             the
             truth
             and
             falshood
             of
             things
             ,
             so
             as
             to
             oblige
             
               mens
               consciences
            
             to
             believe
             them
             ;
             but
             did
             so
             peremptorily
             decide
             them
             ,
             that
             the
             persons
             concerned
             were
             bound
             to
             acquiesce
             in
             that
             determination
             .
             
             For
             the
             proof
             of
             this
             ,
             one
             would
             think
             ,
             the
             very
             reading
             of
             the
             place
             were
             sufficient
             .
             
             
               If
               there
               arise
               a
               matter
               too
               hard
               for
               thee
               in
               Judgement
               ,
               between
               blood
               and
               blood
               ,
               between
               plea
               and
               plea
               ,
               and
               between
               stroke
               and
               stroke
               ,
               being
               matters
               of
               controversies
               within
               thy
               gates
               ,
               then
               shalt
               thou
               arise
               and
               get
               thee
               up
               into
               the
               place
               which
               the
               Lord
               thy
               God
               shall
               chuse
               ,
            
             &c.
             
             Which
             words
             are
             so
             generally
             expressed
             ,
             on
             purpose
             to
             take
             in
             all
             manner
             of
             controversies
             which
             might
             rise
             among
             them
             ,
             whether
             civil
             ,
             criminal
             ,
             or
             ceremonial
             .
             And
             herein
             God
             makes
             provision
             against
             any
             rupture
             which
             might
             be
             among
             them
             upon
             any
             emergent
             Controversie
             ,
             by
             establishing
             a
             
               Court
               of
               Appeals
            
             ,
             to
             which
             all
             such
             causes
             should
             be
             brought
             ,
             in
             which
             the
             lesser
             Courts
             could
             not
             agree
             .
             For
             that
             seems
             to
             be
             the
             main
             scope
             of
             the
             words
             ,
             by
             the
             following
             expression
             of
             
               Controversies
               within
               thy
               gates
            
             ,
             by
             which
             it
             seems
             evident
             ,
             that
             the
             Controversies
             were
             such
             as
             could
             come
             to
             no
             resolution
             in
             those
             inferiour
             Courts
             which
             sate
             in
             the
             
               Gates
               of
               the
               Cities
            
             ;
             by
             which
             it
             appears
             ,
             that
             these
             could
             be
             no
             momentous
             Controversies
             of
             Religion
             ,
             which
             never
             came
             under
             the
             cognizance
             of
             those
             inferiour
             and
             
               subordinate
               Courts
            
             .
             By
             these
             words
             then
             God
             doth
             erect
             a
             
               Supreme
               Court
            
             of
             Judicature
             among
             them
             ,
             to
             which
             they
             might
             appeal
             ,
             not
             only
             in
             case
             of
             injury
             ,
             but
             in
             case
             of
             difficulty
             ;
             and
             those
             lesser
             Courts
             ,
             as
             well
             as
             particular
             persons
             ,
             were
             to
             submit
             to
             the
             Decree
             of
             the
             great
             Sanhedrin
             ,
             sitting
             in
             the
             place
             which
             God
             should
             chuse
             ,
             which
             was
             Shilo
             first
             ,
             and
             Hierusalem
             after
             .
             And
             thence
             Maimonides
             so
             often
             saith
             ,
             That
             the
             establishment
             and
             coagmentation
             of
             all
             the
             Israelites
             ,
             did
             depend
             upon
             this
             place
             ;
             for
             hereby
             God
             set
             up
             such
             a
             Tribunal
             ,
             to
             which
             the
             
               last
               Resort
            
             should
             be
             made
             ,
             and
             from
             whose
             determinations
             there
             should
             remain
             no
             further
             appeal
             .
             And
             according
             to
             the
             Tradition
             of
             the
             Jews
             ,
             these
             appeals
             were
             to
             be
             
               gradual
               ,
               i.
               e.
            
             in
             case
             any
             Priest
             should
             be
             to
             seek
             as
             to
             any
             
               Ceremonial
               Cause
            
             ,
             as
             that
             of
             Leprosie
             ,
             brought
             before
             him
             ,
             he
             was
             to
             take
             advice
             of
             the
             Court
             of
             the
             Triumvirate
             where
             he
             lived
             ;
             if
             that
             did
             not
             agree
             ,
             then
             he
             was
             to
             appeal
             to
             the
             lesser
             Sanhedrin
             of
             23.
             in
             the
             neighbour-City
             ,
             if
             there
             it
             could
             not
             be
             ended
             to
             the
             Sanhedrin
             of
             23.
             at
             the
             entrance
             of
             the
             Mount
             of
             the
             Temple
             ;
             if
             not
             there
             neither
             ,
             then
             appeal
             was
             made
             to
             the
             
               Great
               Sanhedrin
            
             ,
             whose
             sentence
             was
             final
             and
             peremptory
             ,
             and
             was
             instead
             of
             a
             Law
             in
             the
             Case
             .
          
           
             2.
             
             You
             are
             greatly
             mistaken
             in
             supposing
             that
             all
             this
             is
             spoken
             of
             the
             
               High
               Priest
               and
               his
               Clergy
            
             :
             I
             deny
             not
             but
             express
             mention
             is
             made
             of
             the
             Priests
             and
             Levites
             ,
             as
             those
             who
             were
             supposed
             most
             acquainted
             with
             all
             matters
             of
             difference
             which
             should
             happen
             among
             them
             ;
             and
             therefore
             were
             probably
             the
             greatest
             part
             of
             the
             great
             Sanhedrin
             (
             for
             it
             is
             a
             groundless
             fancy
             to
             suppose
             two
             distinct
             Courts
             ,
             the
             one
             Civil
             ,
             and
             the
             other
             Ecclesiastical
             among
             the
             Jews
             .
             )
             Nay
             the
             
               High
               Priest
            
             himself
             was
             so
             far
             from
             being
             the
             constant
             President
             of
             this
             Court
             ,
             that
             ,
             if
             we
             believe
             the
             Tradition
             of
             the
             Jews
             ,
             he
             was
             not
             admitted
             to
             sit
             there
             ,
             without
             the
             same
             previous
             examination
             and
             tryal
             which
             others
             underwent
             .
             Indeed
             ,
             in
             the
             decay
             of
             the
             
               Jewish
               Polity
            
             ,
             in
             the
             time
             of
             the
             
               Assomanean
               Family
            
             ,
             the
             chief
             Civil
             Power
             was
             in
             the
             hands
             of
             the
             
               High
               Priest
            
             ,
             on
             which
             account
             he
             might
             then
             preside
             in
             the
             Sanhedrin
             ,
             but
             that
             is
             nothing
             to
             this
             place
             ,
             where
             mention
             is
             made
             vers
             .
             9.
             of
             the
             Priests
             and
             Levites
             ,
             and
             then
             of
             the
             Judge
             ,
             which
             is
             ,
             in
             case
             God
             should
             raise
             up
             among
             them
             an
             
               extraordinary
               person
            
             ,
             who
             should
             be
             
               Judge
               over
               Israel
            
             ,
             then
             the
             appeals
             might
             be
             to
             him
             ;
             but
             otherwise
             v.
             10.
             
               they
               were
               to
               do
               according
               to
               the
               sentence
               ,
               which
               they
               of
               that
               place
               which
               the
               Lord
               shall
               chuse
               ,
               shall
               shew
               thee
               ,
            
             which
             was
             the
             
               great
               Sanhedrin
            
             .
             According
             therefore
             to
             the
             sentence
             of
             this
             Court
             ,
             
             whether
             pronounced
             by
             a
             Priest
             ,
             or
             other
             ,
             they
             were
             to
             act
             ;
             and
             they
             that
             refused
             were
             punished
             with
             death
             .
          
           
             3.
             
             Whoever
             the
             persons
             were
             ,
             who
             gave
             this
             Sentence
             ,
             yet
             it
             was
             not
             looked
             on
             as
             Infallible
             ;
             for
             it
             is
             not
             said
             ,
             
               Whosoever
               doth
               not
               believe
               the
               judgement
               given
               ,
               to
               be
               infallibly
               true
            
             ;
             but
             ,
             
               whosoever
               acts
               contumaciously
               in
               opposition
               to
               it
               .
               And
               the
               man
               that
               will
               do
               presumptuously
               ,
            
             
             
               and
               will
               not
               hearken
               unto
               the
               Priest
               ,
               or
               unto
               the
               Judge
               ,
               even
               that
               man
               shall
               dye
               .
            
             Besides
             ,
             we
             are
             so
             far
             from
             reading
             of
             any
             promise
             of
             Infallibility
             made
             to
             the
             
               High
               Priest
            
             and
             his
             Clergy
             ,
             or
             to
             the
             Sanhedrin
             ,
             that
             God
             himself
             doth
             suppose
             a
             possibility
             of
             errour
             in
             the
             whole
             
               Congregation
               of
               Israel
            
             ,
             Levit.
             4.15
             .
             And
             all
             along
             the
             Books
             of
             the
             Prophets
             ,
             we
             see
             how
             much
             God
             chargeth
             the
             Priests
             with
             Ignorance
             ,
             and
             
               forsaking
               his
               way
            
             .
             And
             ,
             I
             pray
             ,
             Where
             was
             that
             Infallibility
             of
             the
             
               High
               Priest
            
             and
             his
             Clergy
             ,
             not
             only
             when
             our
             blessed
             Saviour
             was
             condemned
             by
             him
             ,
             and
             the
             Sanhedrin
             both
             ;
             but
             in
             that
             time
             ,
             
               when
               Israel
               for
               a
               long
               season
               had
               been
               without
               the
               True
               God
               ,
            
             
             
               and
               without
               a
               Teaching
               Priest
               ,
               and
               without
               Law.
            
             So
             that
             we
             see
             what
             very
             little
             relief
             you
             have
             out
             of
             this
             place
             for
             the
             Infallibility
             of
             the
             
               High
               Priest
               and
               his
               Clergy
            
             .
             But
             ,
             suppose
             we
             should
             grant
             them
             Infallible
             ,
             and
             that
             Infallibility
             proved
             from
             this
             place
             ,
             What
             is
             that
             to
             us
             ?
             Might
             not
             you
             as
             well
             challenge
             the
             
               Oracular
               Responses
            
             by
             Vrim
             and
             Thummim
             to
             belong
             to
             you
             ,
             as
             the
             
               High
               Priests
               Infallibility
            
             ,
             supposing
             he
             had
             any
             ?
             If
             God
             thought
             it
             fit
             to
             make
             them
             Infallible
             ,
             and
             gave
             such
             express
             command
             concerning
             obedience
             and
             submission
             to
             their
             judgement
             ,
             Is
             it
             not
             very
             reasonable
             to
             think
             ,
             that
             under
             the
             Gospel
             there
             should
             be
             express
             mention
             made
             of
             the
             subject
             of
             this
             Infallibility
             ,
             the
             place
             whither
             we
             should
             resort
             for
             
               final
               judgements
            
             ,
             as
             there
             is
             here
             ?
             Nay
             ,
             had
             it
             not
             been
             far
             more
             necessary
             to
             have
             specified
             and
             determined
             these
             circumstances
             ,
             since
             they
             are
             of
             such
             vast
             importance
             for
             the
             peace
             of
             the
             
               Christian
               world
            
             ?
             How
             easily
             had
             all
             our
             debates
             been
             ended
             ,
             if
             God
             had
             said
             any
             where
             in
             the
             New
             Testament
             ,
             
               When
               any
               Controversie
               of
               Faith
               ariseth
               ,
               go
               to
               the
               place
               which
               I
               shall
               chuse
               ,
            
             viz.
             
               Rome
               ,
               and
               there
               enquire
            
             the
             Judgement
             of
             
               the
               Bishop
               that
               shall
               sit
               there
               ,
               and
               whatever
               he
               determines
               ,
               that
               believe
               as
               infallibly
               true
            
             ;
             if
             we
             had
             met
             with
             any
             thing
             so
             express
             ,
             nay
             ,
             that
             had
             any
             seeming
             tendency
             this
             way
             ,
             How
             readily
             should
             we
             submit
             our
             Controversies
             to
             his
             determination
             ?
             But
             ,
             when
             there
             is
             so
             little
             ground
             or
             foundation
             for
             it
             there
             ,
             that
             you
             are
             fain
             to
             deduce
             your
             Infallibility
             ,
             from
             
               Gods
               settling
               a
               Court
               of
               Appeals
            
             among
             the
             Jews
             ;
             Can
             you
             think
             that
             we
             are
             presumptuous
             ,
             
               and
               deserve
               to
               be
               cut
               off
               ,
               if
               we
               do
               not
               believe
               ?
            
             For
             ,
             for
             all
             that
             I
             know
             ,
             you
             may
             challenge
             the
             
               sanction
               of
               the
               Law
            
             ,
             as
             well
             as
             the
             
               Priviledge
               of
               it
            
             ;
             and
             your
             former
             practises
             would
             perswade
             us
             ,
             that
             you
             believe
             the
             Sanction
             to
             be
             as
             valid
             as
             the
             other
             .
          
           
             But
             (
             say
             you
             )
             
               the
               infinite
               dissentions
               and
               divisions
               among
               those
               that
               deny
               it
               ,
               make
               this
               necessary
               .
            
             1.
             
             I
             pray
             ,
             Doth
             your
             pretence
             of
             Infallibility
             put
             an
             end
             to
             all
             your
             divisions
             ?
             Nay
             ,
             Are
             there
             not
             many
             among
             your selves
             ,
             raised
             meerly
             on
             the
             account
             of
             this
             Infallibility
             ?
             Have
             not
             many
             among
             you
             ,
             grown
             so
             weary
             of
             it
             ,
             that
             they
             have
             wished
             the
             name
             had
             never
             been
             mentioned
             ?
             Are
             not
             others
             so
             ashamed
             of
             the
             thred-bare
             impertinent
             places
             of
             Scripture
             ,
             commonly
             produced
             ,
             that
             they
             have
             ventured
             the
             censure
             of
             your
             Church
             for
             disowning
             them
             ,
             and
             have
             sheltered
             themselves
             under
             the
             Infallibility
             of
             
               Vniversal
               Tradition
            
             ?
             Have
             not
             some
             ingenuously
             confessed
             ,
             that
             there
             is
             no
             avoiding
             the
             circle
             on
             the
             common
             grounds
             ?
             Are
             those
             no
             differences
             at
             all
             concerning
             the
             subject
             of
             Infallibility
             ,
             
             and
             the
             
               Superiority
               of
               Pope
               and
               Council
            
             ?
             Happy
             men
             !
             that
             have
             so
             many
             
               coincident
               distinctions
            
             ,
             and
             such
             
               agreeing
               differences
            
             !
             2.
             
             Were
             there
             not
             
               dissentions
               and
               divisions
            
             in
             the
             
               Apostles
               times
            
             ?
             And
             ,
             had
             it
             not
             been
             ,
             think
             you
             ,
             much
             better
             for
             the
             Apostle
             ,
             instead
             of
             saying
             ,
             
               There
               must
               be
               heresies
               or
               divisions
               among
               you
               ,
               that
               they
               which
               are
               approved
               ,
               may
               be
               made
               manifest
               ,
            
             have
             told
             them
             ,
             There
             must
             be
             an
             
               Infallible
               Judge
            
             among
             you
             ,
             that
             there
             may
             be
             no
             heresies
             or
             divisions
             ?
             If
             you
             had
             been
             at
             his
             Elbow
             ,
             what
             prudent
             advise
             you
             would
             have
             given
             S.
             Paul
             for
             ending
             all
             the
             divisions
             in
             the
             
               Corinthian
               ,
               Colossian
               ,
               Galatian
               Churches
               ,
               &
               c
               !
            
             You
             must
             have
             told
             him
             ,
             that
             it
             was
             to
             very
             little
             purpose
             to
             
               wooe
               them
            
             by
             the
             many
             arguments
             he
             useth
             to
             exhort
             them
             so
             often
             to
             unity
             ,
             and
             chide
             them
             as
             carnal
             ,
             while
             they
             had
             dissentions
             ,
             when
             one
             word
             of
             an
             
               Infallible
               Judge
            
             had
             ended
             all
             of
             them
             .
             But
             ,
             poor
             S.
             Paul
             knew
             of
             no
             such
             thing
             ,
             which
             made
             him
             give
             as
             
               good
               counsels
            
             ,
             as
             the
             
               Spirit
               of
               God
            
             directed
             him
             to
             ;
             but
             alas
             ,
             they
             were
             but
             sorry
             things
             in
             comparison
             of
             an
             
               Infallible
               Judge
            
             .
             Give
             us
             leave
             therefore
             to
             reckon
             our selves
             among
             those
             
               Primitive
               Christians
            
             ,
             who
             knew
             no
             more
             than
             we
             of
             any
             such
             way
             to
             end
             differences
             ,
             as
             Infallibility
             in
             a
             constant
             Judge
             ,
             for
             all
             they
             had
             dissentions
             and
             divisions
             among
             them
             as
             well
             as
             we
             .
          
           
             But
             you
             are
             very
             angry
             with
             his
             Lordship
             for
             taxing
             this
             pretence
             of
             Infallibility
             with
             Insolency
             ,
             
             and
             a
             design
             to
             
               lord
               it
               over
               the
               Faith
               of
               Christendom
               .
            
             And
             therefore
             tell
             him
             ,
             
               You
               go
               no
               further
               than
               Christ
               himself
               leads
               you
               by
               Promises
               made
               of
               this
               Infallibility
            
             ;
             That
             is
             the
             thing
             in
             question
             ,
             and
             must
             not
             be
             taken
             upon
             the
             trust
             of
             your
             Infallibility
             ,
             in
             interpreting
             the
             places
             by
             you
             alledged
             .
             When
             you
             can
             prove
             the
             Pastors
             of
             your
             Church
             ,
             to
             be
             as
             Infallible
             as
             the
             Apostles
             were
             ,
             and
             to
             have
             the
             same
             Spirit
             which
             they
             had
             ,
             I
             shall
             as
             little
             suspect
             them
             of
             
               Lording
               it
               over
               others
               as
               the
               Apostles
               :
            
             but
             if
             it
             appear
             quite
             otherwise
             as
             to
             the
             
               Pastors
               of
               your
               Church
            
             ;
             name
             ,
             if
             you
             can
             ,
             a
             greater
             Insolency
             ,
             than
             to
             usurp
             a
             power
             of
             prescribing
             to
             the
             Faith
             of
             the
             
               Christian
               world
            
             .
             As
             to
             what
             follows
             concerning
             your
             
               Churches
               Testimony
            
             ,
             being
             again
             Infallible
             by
             the
             
               assistance
               of
               Christ
               and
               his
               Spirit
               ,
            
             and
             yet
             not
             
               Divinely
               Infallible
            
             ,
             it
             is
             so
             subtle
             and
             Scholastical
             a
             distinction
             ,
             that
             I
             now
             begin
             ,
             not
             to
             admire
             Your
             so
             often
             using
             it
             ;
             for
             I
             see
             plainly
             ,
             if
             that
             wedge
             ,
             how
             blunt
             soever
             ,
             doth
             not
             rive
             asunder
             the
             knot
             ,
             it
             is
             like
             to
             remain
             for
             any
             thing
             you
             have
             to
             say
             to
             it
             .
          
           
             His
             Lordship
             having
             given
             one
             Instance
             of
             the
             Insolency
             of
             your
             pretence
             of
             Infallibility
             ,
             
             by
             the
             
               dangerous
               errours
               which
               your
               Church
               doth
               hold
               ,
               particularly
               in
               equalling
               the
               Tradition
               of
               the
               present
               Church
               to
               the
               written
               Word
               of
               God
               ,
               which
            
             (
             saith
             he
             )
             
               is
               a
               Doctrine
               unknown
               to
               the
               Primitive
               Church
               ,
               and
               which
               frets
               upon
               the
               very
               Foundation
               it self
               ,
            
             
             
               by
               justling
               with
               it
            
             .
             But
             ,
             being
             well
             acquainted
             with
             the
             Arts
             of
             your
             party
             in
             making
             a
             great
             noise
             with
             the
             Fathers
             ,
             and
             particularly
             in
             this
             Controversie
             ,
             with
             a
             citation
             out
             of
             S.
             
               Basils
               Books
               de
               Spirit
               ▪
               Sanct.
               ad
               Amphilochium
               ,
            
             and
             especially
             those
             words
             ,
             
               parem
               vim
               habent
               ad
               pictatem
            
             ,
             speaking
             of
             Traditions
             ;
             he
             therefore
             in
             his
             Margent
             so
             far
             takes
             notice
             of
             them
             ,
             as
             to
             return
             this
             threefold
             Answer
             to
             to
             them
             .
             1.
             
             
               That
               he
               speaks
               of
               Apostolical
               Tradition
               ,
               and
               not
               the
               Tradition
               of
               the
               present
               Church
               .
            
             2.
             
             
               That
               exceptions
               are
               taken
               at
               this
               Book
               as
               corrupted
               .
            
             3.
             
             
               That
               S.
            
             Basil
             
               makes
               Scripture
               the
               Touchstone
               of
               Tradition
               .
            
             To
             this
             you
             return
             a
             Threefold
             Answer
             .
             
             1.
             
             
               That
               't
               is
               true
               ,
               he
               speaks
               of
               Apostolical
               Traditions
               ,
               but
               of
               such
               as
               were
               come
               down
               to
               their
               present
               times
               .
            
             2.
             
             
               That
               the
               Exceptions
               against
               the
               Book
               are
               unreasonable
               .
            
             3.
             
             
               That
               S.
            
             Basil
             
               doth
               not
               make
               the
               Scripture
               so
               to
               be
               the
               touchstone
               of
               Tradition
               ,
               as
               that
               Scripture
               must
               needs
               therefore
               
               be
               of
               greater
               force
               and
               superiour
               dignity
               than
               that
               of
               Tradition
               .
            
             Because
             therefore
             this
             is
             the
             chief
             place
             in
             Antiquity
             which
             is
             produced
             on
             your
             side
             in
             behalf
             of
             Traditions
             ,
             it
             will
             deserve
             a
             more
             careful
             examination
             in
             the
             particulars
             by
             you
             mentioned
             .
          
           
             1.
             
             You
             acknowledge
             that
             he
             speaks
             of
             
               Apostolical
               Traditions
            
             ,
             and
             such
             as
             the
             present
             Church
             judged
             Apostolical
             ;
             now
             you
             say
             that
             the
             present
             Church
             is
             infallible
             in
             judging
             
               Apostolical
               Traditions
            
             ,
             and
             what
             Traditions
             are
             so
             judged
             are
             necessary
             to
             be
             practised
             .
             Now
             I
             pray
             consider
             what
             difficulties
             and
             self-contradictions
             you
             have
             brought
             your self
             into
             ,
             by
             acknowledging
             these
             Traditions
             to
             have
             been
             judged
             Apostolical
             by
             the
             
               present
               Church
            
             .
             For
             either
             that
             Church
             at
             that
             time
             was
             not
             infallible
             in
             judging
             Traditions
             ,
             and
             so
             the
             
               present
               Church
            
             of
             every
             age
             is
             not
             Infallible
             ;
             or
             if
             that
             was
             
               infallible
               ,
               yours
            
             is
             not
             ;
             for
             your
             Church
             differs
             from
             the
             Church
             in
             St.
             Basils
             time
             about
             these
             very
             Traditions
             by
             him
             mentioned
             ,
             your
             Church
             not
             judging
             them
             Apostolical
             .
             Which
             will
             appear
             by
             an
             inspection
             into
             those
             things
             which
             are
             here
             accounted
             Traditions
             by
             him
             .
             Among
             which
             he
             not
             only
             mentions
             
               signing
               believers
               with
               the
               sign
               of
               the
               Cross
               ,
               praying
               toward
               the
               East
               ,
               the
               oyl
               and
               the
               abrenunciation
               used
               in
               Baptism
               ,
            
             
             but
             
               the
               consecration
               of
               the
               person
               to
               be
               Baptized
               ,
               the
               standing
               at
               prayers
               untill
               Pentecost
               ,
            
             and
             above
             all
             ,
             
               the
               trine
               immersion
               in
               Baptism
            
             ,
             all
             which
             he
             saith
             come
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Out
               of
               a
               secret
               and
               unpublished
               Tradition
               ,
               which
               our
               Fathers
               preserved
               in
               a
               quiet
               and
               silent
               manner
               .
            
             Are
             these
             three
             last
             then
             acknowledged
             by
             your
             Church
             now
             for
             
               Apostolical
               Traditions
            
             or
             no
             ?
             Nay
             doth
             not
             your
             
               Roman
               Catechism
            
             absolutely
             pronounce
             the
             
               trine
               immersion
            
             to
             be
             unnecessary
             for
             baptism
             .
             How
             can
             that
             become
             unnecessary
             ,
             
             which
             was
             once
             infallibly
             judged
             to
             be
             an
             
               Apostolical
               Tradition
            
             ?
             Either
             the
             Church
             then
             was
             out
             in
             her
             judgement
             ,
             or
             your
             Church
             out
             in
             hers
             ?
             and
             choose
             whether
             of
             those
             you
             have
             the
             more
             mind
             to
             ?
             either
             of
             them
             will
             help
             you
             to
             contradict
             your self
             .
          
           
             2.
             
             There
             want
             not
             sufficient
             reasons
             of
             suspecting
             that
             Book
             to
             be
             corrupted
             .
             You
             say
             Erasmus
             was
             the
             first
             who
             suspected
             it
             .
             Not
             the
             first
             who
             suspected
             corruption
             in
             St.
             Basils
             writings
             .
             For
             
               Marcus
               Ephesius
            
             in
             the
             
               Florentine
               Council
            
             charged
             some
             
               Latinizing
               Greeks
            
             with
             corrupting
             his
             books
             against
             Eunomius
             ,
             
             protesting
             that
             in
             Constantinople
             there
             were
             but
             four
             Copies
             to
             above
             one
             thousand
             which
             had
             the
             passages
             in
             them
             ,
             which
             were
             produced
             by
             the
             Latins
             .
             But
             suppose
             Erasmus
             were
             the
             first
             :
             was
             he
             not
             so
             in
             discovering
             the
             genuine
             and
             supposititious
             writings
             of
             several
             others
             of
             the
             Fathers
             .
             We
             must
             therefore
             enquire
             into
             the
             reason
             which
             Erasmus
             had
             of
             this
             suspicion
             ;
             Who
             tells
             us
             in
             his
             Epistle
             to
             
               John
               Dantiscus
            
             the
             
               Poland
               Embassadour
            
             ,
             that
             by
             that
             time
             he
             had
             gone
             through
             half
             this
             work
             ,
             he
             discerned
             a
             palpable
             inequality
             in
             the
             style
             ,
             sometimes
             swelling
             to
             a
             Tragical
             height
             ,
             and
             then
             sinking
             into
             a
             vulgar
             flatness
             ,
             having
             much
             more
             of
             ostentation
             ,
             impertinent
             digressions
             ,
             repetitions
             ,
             than
             any
             of
             St.
             Basils
             own
             writings
             which
             had
             alwaies
             a
             great
             deal
             of
             vigour
             ,
             simplicity
             and
             candour
             ,
             with
             great
             evenness
             and
             equality
             ,
             &c.
             
             And
             although
             this
             argument
             to
             all
             that
             know
             the
             worth
             of
             that
             excellent
             person
             ,
             especially
             in
             his
             judgement
             of
             the
             writings
             of
             the
             Fathers
             will
             seem
             by
             no
             means
             contemptible
             ,
             yet
             we
             have
             much
             greater
             reason
             for
             our
             suspicion
             than
             this
             meerly
             from
             the
             stile
             .
             For
             if
             you
             believe
             St.
             Basil
             was
             a
             man
             who
             knew
             how
             to
             speak
             consistencies
             ,
             that
             he
             would
             not
             utter
             palpable
             and
             evident
             contradictions
             in
             his
             writings
             ;
             you
             will
             have
             no
             reason
             to
             applaud
             your
             
             self
             in
             this
             as
             a
             genuine
             piece
             of
             St.
             Basils
             ,
             at
             least
             for
             the
             latter
             part
             of
             it
             .
             For
             whereas
             you
             make
             this
             the
             force
             of
             his
             words
             ,
             That
             
               unwritten
               Traditions
               have
               equal
               force
               to
               stir
               up
               piety
               ,
               with
               the
               written
               Word
               :
            
             You
             could
             hardly
             have
             named
             so
             many
             words
             which
             bear
             a
             greater
             face
             of
             contradiction
             to
             a
             multitude
             of
             testimonies
             in
             his
             unquestionably
             genuine
             writings
             .
             For
             ,
             is
             it
             not
             St.
             Basil
             who
             saith
             ,
             
               That
               it
               is
               a
               manifest
               falling
               from
               the
               Faith
               ,
            
             
             
               and
               an
               argument
               of
               arrogancy
               ,
               either
               to
               reject
               any
               point
               of
               those
               things
               that
               are
               written
               ,
               or
               to
               bring
               in
               any
               of
               those
               things
               that
               are
               not
               written
               ?
            
             Is
             it
             not
             St.
             Basil
             who
             bids
             a
             man
             
               Believe
               the
               things
               that
               are
               written
               ,
               and
               seek
               not
               the
               things
               that
               are
               not
               written
               ?
            
             Is
             it
             not
             the
             same
             St.
             Basil
             ,
             who
             saith
             ,
             
               That
               every
               word
               and
               action
               ought
               to
               be
               confirmed
               by
               the
               testimony
               of
               Holy
               Scripture
               ,
               for
               confirmation
               of
               the
               Faith
               of
               the
               good
               ,
               and
               confusion
               of
               the
               evil
               ?
            
             Is
             it
             not
             he
             who
             urgeth
             that
             very
             place
             to
             this
             purpose
             ,
             
               Whatsoever
               is
               not
               of
               Faith
               is
               sin
            
             ;
             then
             whatsoever
             is
             without
             the
             Holy
             Scripture
             ,
             being
             not
             of
             Faith
             ,
             is
             sin
             .
             Which
             at
             least
             must
             be
             understood
             of
             such
             things
             which
             men
             have
             an
             opinion
             of
             piety
             and
             necessity
             in
             the
             doing
             of
             .
             These
             and
             many
             other
             places
             may
             be
             produced
             out
             of
             his
             genuine
             writings
             attesting
             the
             clean
             contrary
             to
             what
             you
             produce
             this
             place
             for
             .
             What
             then
             must
             we
             think
             of
             him
             ?
             Must
             we
             say
             of
             him
             as
             he
             did
             of
             
               Gregory
               Thaumaturgus
            
             ,
             that
             he
             spoke
             some
             things
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             not
             as
             though
             he
             believed
             them
             ;
             but
             for
             disputation
             sake
             ,
             because
             they
             served
             his
             purpose
             well
             ?
             Or
             rather
             ,
             have
             we
             not
             much
             greater
             reason
             considering
             the
             contrariety
             of
             ●he
             Doctrine
             ,
             as
             well
             as
             inequality
             of
             style
             ,
             to
             follow
             Erasmus
             his
             judgement
             concerning
             this
             Book
             ?
             Especially
             considering
             that
             Bellarmin
             himself
             ,
             
             who
             slights
             Erasmus
             his
             judgement
             herein
             ;
             yet
             ,
             when
             he
             is
             pinched
             with
             a
             citation
             out
             of
             his
             Asceticks
             ,
             calls
             the
             sincerity
             of
             that
             Book
             into
             question
             ,
             because
             he
             doth
             not
             therein
             seem
             to
             admit
             of
             
               unwritten
               Traditions
               ,
               which
            
             (
             saith
             he
             )
             
               ad
               Amphilochium
               he
               doth
               strenuously
               defend
               .
            
             If
             therefore
             he
             may
             question
             another
             Book
             for
             not
             agreeing
             with
             this
             ,
             we
             may
             more
             justly
             question
             this
             for
             disagreeing
             with
             so
             many
             others
             .
             Thus
             you
             see
             ,
             it
             is
             not
             meerly
             the
             style
             ,
             and
             that
             only
             on
             the
             judgement
             of
             Erasmus
             ,
             which
             makes
             this
             Book
             suspicious
             .
             And
             from
             those
             citations
             produced
             out
             of
             other
             writings
             of
             St.
             Basil
             ,
             the
             (
             3.
             )
             thing
             evidently
             appears
             ,
             viz.
             That
             he
             so
             makes
             the
             Scripture
             the
             touchstone
             of
             all
             Traditions
             ,
             as
             that
             Scripture
             must
             be
             incomparably
             of
             greater
             force
             and
             superiour
             dignity
             ,
             than
             any
             unwritten
             Tradition
             whatsoever
             .
             But
             
               Whether
               Stapleton
               in
               his
               testimony
               meant
               primarily
               Apostolical
               Traditions
               ,
               or
               others
               ,
            
             is
             not
             worth
             the
             enquiring
             .
          
           
             Concerning
             what
             follows
             ,
             
               as
               to
               the
               sincerity
               and
               agreement
               of
               ancient
               Copies
               of
               Scripture
               ,
            
             
             
               and
               the
               means
               to
               be
               assured
               of
               the
               integrity
               of
               them
               ,
            
             I
             have
             sufficiently
             expressed
             my self
             already
             .
             Only
             what
             you
             add
             concerning
             the
             
               integrity
               of
               Traditions
               above
               the
               Scripture
               ,
            
             being
             new
             ,
             deserves
             to
             be
             considered
             .
             For
             ,
             (
             say
             you
             )
             
               universal
               Traditions
               are
               recorded
               in
               Authours
               of
               every
               succeeding
               age
               :
            
             
             
               and
               it
               seems
               much
               more
               incident
               to
               have
               errours
               s●ip
               into
               writings
               of
               so
               great
               bulk
               as
               is
               the
               Bible
               ,
               which
               in
               their
               Editions
               pass
               only
               through
               the
               hands
               of
               particular
               men
               ,
               then
               that
               there
               should
               be
               errours
               in
               publick
               ,
               universal
               ,
               and
               immemorial
               Traditions
               ,
               which
               are
               openly
               practised
               throughout
               Christendom
               ,
               and
               taken
               notice
               of
               by
               every
               one
               in
               all
               ages
               .
               And
               from
               hence
               you
               instance
               in
               St.
            
             Johns
             
               Epistle
               ,
               or
               St.
            
             Lukes
             
               Gospel
               ,
               which
               being
               
               originally
               written
               to
               particular
               persons
               ,
               must
               be
               at
               first
               received
               as
               authentical
               upon
               their
               credit
               :
               but
               ,
               on
               the
               other
               side
               ,
               Apostolical
               Traditions
            
             (
             for
             which
             you
             instance
             in
             the
             
               Observation
               of
               the
               Lords
               day
               ,
               Infant-baptism
               ,
               use
               of
               Altars
               ,
            
             &c.
             )
             
               in
               their
               prime
               Institution
               and
               practise
               being
               publickly
               practised
               and
               owned
               by
               the
               Apostles
               ;
               it
               was
               incomparably
               harder
               ,
               morally
               speaking
               ,
               to
               doubt
               in
               the
               beginning
               of
               these
               Traditions
               ,
               then
               whether
               St.
            
             Johns
             
               Epistle
               ,
               or
               St.
            
             Lukes
             
               Gospel
               were
               really
               theirs
               or
               no.
               Whence
               we
               see
               some
               Books
               that
               were
               written
               by
               Apostles
               were
               questioned
               for
               some
               time
               ,
               but
               these
               and
               such
               like
               Traditions
               ,
               were
               alwayes
               owned
               ,
               as
               truely
               and
               really
               descending
               from
               the
               Apostles
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             If
             you
             prove
             not
             some
             Tradition
             thus
             universally
             owned
             and
             received
             which
             we
             have
             no
             record
             of
             ,
             or
             ground
             for
             the
             observation
             of
             from
             Scripture
             ,
             you
             speak
             nothing
             at
             all
             to
             the
             purpose
             ;
             but
             two
             of
             those
             you
             instance
             in
             ,
             
               Observation
               of
               the
               Lords
               day
            
             ,
             and
             Paedobaptism
             ,
             we
             have
             as
             much
             as
             is
             requisite
             for
             the
             Churches
             practise
             from
             Scripture
             it self
             ;
             for
             the
             other
             ,
             Of
             the
             Vse
             of
             Altars
             ,
             it
             were
             a
             work
             becoming
             you
             to
             deduce
             the
             History
             of
             them
             from
             the
             
               Apostolical
               times
            
             ,
             beginning
             at
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               upper
               room
            
             where
             the
             Apostles
             met
             after
             Christs
             Ascension
             ,
             and
             so
             tracing
             them
             through
             all
             the
             private
             houses
             and
             Synagogues
             in
             which
             the
             Christians
             in
             the
             
               Apostles
               times
            
             had
             their
             solemn
             Assemblies
             for
             Divine
             worship
             ;
             thence
             bringing
             down
             the
             History
             of
             them
             carefully
             through
             all
             the
             persecutions
             ,
             and
             producing
             evidences
             to
             that
             purpose
             ,
             out
             of
             
               Tertullian
               ,
               Origen
               ,
               Minutius
               Felix
               ,
            
             and
             Arnobius
             ,
             only
             blotting
             out
             non
             where
             they
             speak
             of
             Altars
             and
             Temples
             among
             Christians
             ,
             and
             telling
             us
             that
             some
             Protestants
             had
             corrupted
             their
             Books
             ;
             that
             where
             they
             utterly
             disown
             them
             ,
             they
             did
             highly
             magnifie
             them
             ;
             that
             where
             they
             seemed
             to
             speak
             most
             against
             them
             ,
             it
             was
             not
             to
             let
             the
             Heathens
             know
             that
             they
             had
             them
             :
             By
             this
             means
             indeed
             you
             are
             like
             to
             acquaint
             us
             with
             some
             
               Vniversal
               Tradition
            
             less
             lyable
             to
             corruption
             and
             alteration
             than
             the
             Scriptures
             .
             For
             this
             of
             Altars
             is
             the
             only
             thing
             by
             you
             mentioned
             ,
             which
             seems
             any
             thing
             to
             your
             purpose
             ,
             the
             other
             two
             being
             sufficiently
             proved
             from
             Scripture
             ;
             which
             acquaints
             us
             so
             much
             with
             
               Apostolical
               practise
            
             ,
             as
             to
             yield
             abundant
             reason
             for
             the
             practise
             of
             following
             Ages
             .
             You
             do
             well
             therefore
             to
             wrap
             up
             all
             other
             such
             Traditions
             as
             might
             vye
             with
             the
             Scriptures
             for
             integrity
             ,
             with
             a
             prudent
             &c.
             
             For
             you
             cannot
             but
             know
             that
             this
             game
             of
             Tradition
             is
             quite
             spoiled
             ,
             if
             we
             offer
             to
             come
             to
             particulars
             .
             But
             it
             is
             a
             fine
             thing
             in
             general
             to
             talk
             of
             the
             impossibility
             of
             corrupting
             such
             a
             Tradition
             as
             had
             its
             rise
             from
             the
             practise
             of
             the
             Apostles
             ,
             and
             was
             by
             them
             delivered
             to
             succeeding
             ages
             ,
             and
             so
             was
             universally
             practised
             by
             all
             Christians
             as
             derived
             from
             the
             Apostles
             ;
             but
             when
             we
             put
             but
             that
             sullen
             demand
             ,
             that
             such
             a
             thing
             as
             hath
             no
             evidence
             in
             Scripture
             may
             be
             named
             which
             was
             so
             universally
             received
             and
             owned
             as
             the
             Scriptures
             are
             ,
             how
             many
             put
             off's
             ,
             and
             
               &
               c.'s
            
             .
             do
             we
             meet
             with
             all
             ?
             For
             fear
             of
             being
             evidently
             disproved
             in
             the
             particular
             instanced
             in
             .
             2.
             
             If
             there
             be
             so
             much
             greater
             evidence
             for
             Tradition
             than
             Scripture
             ,
             whence
             came
             the
             very
             next
             ages
             to
             the
             Apostles
             to
             be
             so
             doubtful
             as
             to
             Traditions
             ,
             which
             yet
             were
             agreed
             in
             receiving
             the
             Scripture
             ?
             I
             speak
             not
             of
             such
             things
             ,
             which
             we
             have
             not
             the
             least
             evidence
             the
             Apostles
             ever
             thought
             of
             ,
             much
             less
             universally
             practised
             ,
             (
             such
             as
             we
             contend
             the
             things
             in
             controversie
             between
             you
             and
             us
             are
             )
             but
             in
             such
             things
             which
             undoubtedly
             the
             Apostles
             did
             practise
             ,
             so
             as
             that
             the
             Christians
             of
             that
             Age
             could
             not
             but
             know
             such
             a
             practise
             of
             theirs
             .
             As
             in
             that
             Controversie
             which
             soon
             rise
             in
             the
             Church
             ,
             about
             the
             day
             of
             the
             Observation
             of
             Easter
             ;
             what
             contests
             soon
             grew
             
             between
             the
             Asian
             and
             
               Roman
               Christians
            
             about
             this
             ,
             both
             equally
             pretending
             
               Apostolical
               Tradition
            
             ,
             and
             that
             at
             the
             least
             distance
             imaginable
             from
             the
             
               Apostolical
               times
            
             ?
             For
             Polycarpe
             professed
             to
             receive
             his
             Tradition
             from
             St.
             John
             ,
             as
             those
             at
             Rome
             from
             St.
             Peter
             .
             If
             then
             Traditions
             be
             so
             uncapable
             of
             falsification
             and
             corruption
             ,
             how
             came
             they
             to
             be
             so
             much
             to
             seek
             ,
             as
             to
             what
             the
             
               Apostolical
               Tradition
            
             was
             in
             the
             very
             next
             age
             succeeding
             the
             Apostles
             ?
             What
             ,
             Could
             not
             those
             who
             lived
             in
             St.
             Johns
             and
             St.
             Peters
             time
             know
             what
             they
             did
             ?
             Could
             they
             be
             deceived
             themselves
             ,
             or
             had
             they
             an
             intent
             to
             deceive
             their
             posterity
             ?
             If
             some
             of
             them
             did
             falsifie
             Tradition
             so
             soon
             ,
             we
             see
             what
             little
             certainty
             there
             is
             in
             the
             deriving
             a
             Tradition
             from
             the
             Apostles
             :
             if
             neither
             falsified
             ,
             then
             it
             should
             seem
             there
             was
             no
             universal
             practise
             of
             the
             Apostles
             concerning
             it
             ,
             but
             they
             looked
             on
             it
             as
             a
             matter
             of
             indifferency
             ,
             and
             some
             might
             practise
             one
             way
             ,
             and
             some
             another
             .
             If
             so
             ,
             then
             we
             are
             yet
             further
             to
             seek
             for
             an
             
               Vniversal
               Tradition
            
             of
             the
             Apostles
             ,
             binding
             succeeding
             Ages
             .
             For
             can
             you
             possibly
             think
             the
             Apostles
             did
             intend
             to
             bind
             unalterably
             succeeding
             Ages
             in
             such
             things
             which
             they
             used
             a
             Liberty
             in
             themselves
             ?
             If
             then
             it
             be
             granted
             ,
             that
             in
             matters
             of
             an
             
               indifferent
               nature
            
             the
             Apostles
             might
             practise
             severally
             as
             they
             saw
             occasion
             ,
             How
             then
             can
             we
             be
             certain
             of
             the
             
               Apostles
               universal
               practise
            
             in
             matters
             of
             an
             
               indifferent
               nature
            
             ?
             If
             we
             cannot
             so
             ,
             we
             can
             have
             no
             evidence
             of
             an
             
               Vniversal
               Tradition
            
             of
             the
             Apostles
             ,
             but
             in
             some
             things
             which
             they
             judged
             necessary
             .
             But
             whence
             shall
             we
             have
             this
             unquestionable
             evidence
             ,
             first
             that
             they
             did
             such
             things
             ,
             and
             secondly
             ,
             that
             they
             did
             them
             with
             an
             apprehension
             of
             the
             necessity
             of
             them
             ,
             and
             with
             an
             intention
             to
             oblige
             posterity
             by
             their
             actions
             ?
             By
             what
             rule
             or
             measure
             must
             we
             judge
             of
             this
             necessity
             ?
             By
             their
             
               Vniversal
               practise
            
             ?
             but
             that
             brings
             us
             into
             a
             plain
             Circle
             ;
             for
             we
             must
             judge
             of
             the
             necessity
             of
             it
             by
             their
             
               Vniversal
               practise
            
             ,
             and
             we
             must
             prove
             that
             
               Vniversal
               practise
            
             by
             the
             necessity
             of
             the
             thing
             .
             For
             ,
             if
             the
             thing
             were
             not
             judged
             necessary
             ,
             the
             Apostles
             might
             differ
             in
             their
             practise
             from
             one
             another
             .
             Whence
             then
             shall
             we
             prove
             any
             practise
             necessary
             ,
             unless
             built
             on
             some
             unal●erable
             ground
             of
             reason
             ,
             and
             then
             it
             is
             not
             formally
             an
             
               Apostolical
               Tradition
            
             ,
             but
             the
             use
             of
             that
             common
             reason
             and
             prudence
             in
             matters
             of
             a
             religious
             nature
             :
             or
             else
             by
             some
             positive
             Law
             and
             Institution
             of
             theirs
             ;
             and
             this
             ,
             supposing
             it
             unwritten
             ,
             must
             be
             evidenced
             from
             something
             distinct
             from
             their
             practise
             ,
             or
             else
             you
             must
             assert
             ,
             that
             whatever
             the
             Apostles
             did
             ,
             they
             made
             an
             unalterable
             Law
             for
             ;
             or
             lastly
             ,
             you
             must
             quit
             all
             
               Vnwritten
               Traditions
            
             as
             Vniversal
             ,
             and
             must
             first
             inferr
             the
             necessity
             ,
             and
             then
             the
             Vniversality
             of
             their
             practise
             from
             some
             record
             extant
             in
             Scripture
             ,
             and
             then
             you
             can
             be
             no
             further
             certain
             of
             any
             
               Vniversal
               practise
            
             of
             the
             Apostles
             ,
             then
             you
             are
             of
             the
             Scriptures
             :
             by
             which
             it
             will
             certainly
             appear
             that
             the
             Scripture
             is
             farr
             more
             evident
             and
             credible
             ,
             then
             any
             
               Vniversal
               unwritten
               Tradition
            
             .
          
           
             A
             clear
             and
             evident
             Instance
             of
             the
             uncertainty
             of
             knowing
             Apostolical
             Traditions
             in
             things
             not
             defined
             in
             Scripture
             is
             one
             of
             those
             you
             instance
             in
             your self
             ,
             viz.
             that
             of
             
               Rebaptizing
               Hereticks
            
             which
             came
             to
             be
             so
             great
             a
             Controversie
             ,
             so
             soon
             after
             the
             
               Apostolical
               Age.
            
             For
             though
             this
             Controversie
             rose
             to
             its
             height
             in
             St.
             Cyprians
             time
             ,
             which
             was
             about
             
               A.
               D.
            
             250.
             yet
             it
             was
             begun
             some
             competent
             time
             before
             that
             .
             For
             St.
             Cyprian
             ,
             in
             his
             Epistle
             to
             Jubaianus
             ,
             where
             he
             gives
             an
             account
             of
             the
             
               General
               Council
            
             of
             the
             Provinces
             of
             
               Africa
               and
               Numidia
            
             consisting
             of
             seventy
             one
             Bishops
             ,
             endeavours
             to
             remove
             all
             suspicion
             of
             Novelty
             from
             their
             opinion
             ,
             For
             (
             saith
             he
             )
             
               it
               is
               no
               new
               or
               sudden
               thing
               among
               
               us
               to
               judge
               that
               those
               ought
               to
               be
               baptized
               ,
               who
               come
               to
               the
               Church
               from
               Hereticks
               ;
               for
               now
               many
               years
               are
               past
               ,
               and
               a
               long
               time
               ,
               since
               ,
               under
            
             Agrippinus
             ,
             
             
               the
               Bishops
               meeting
               together
               did
               determine
               it
               in
               Council
               ,
               and
               thousands
               of
               Hereticks
               have
               voluntarily
               submitted
               to
               it
               .
            
             How
             far
             off
             could
             that
             be
             from
             the
             Apostolical
             times
             ,
             which
             was
             done
             so
             long
             before
             Cyprians
             ?
             And
             ,
             although
             S.
             Augustine
             (
             as
             it
             was
             his
             interest
             so
             to
             do
             )
             would
             make
             this
             to
             have
             been
             but
             a
             
               few
               years
            
             ;
             
             yet
             we
             have
             greater
             evidence
             both
             of
             the
             greater
             antiquity
             ,
             and
             larger
             spread
             of
             this
             Opinion
             .
             Whereby
             we
             may
             see
             ,
             how
             little
             the
             judgement
             of
             
               Vincentius
               Lyrinensis
            
             is
             to
             relyed
             on
             as
             to
             Traditions
             ,
             who
             gives
             Agrippinus
             such
             hard
             words
             ,
             
               for
               being
               the
               first
               who
               ,
               against
               Scripture
               ,
            
             
             
               the
               Rule
               of
               the
               Vniversal
               Church
               ,
               the
               judgement
               of
               all
               his
               Fellow-Priests
               ,
               the
               custom
               of
               his
               Ancestors
               ,
               did
               assert
               the
               rebaptization
               of
               Hereticks
               .
            
             How
             little
             Truth
             there
             is
             in
             what
             Vincentius
             here
             saies
             ,
             and
             consequently
             ,
             how
             little
             certainty
             in
             his
             way
             of
             finding
             out
             Traditions
             ,
             will
             appear
             from
             the
             words
             of
             Dionysius
             of
             Alexandria
             ,
             in
             his
             Epistle
             to
             Philemon
             and
             Dionysius
             concerning
             this
             subject
             .
             For
             therein
             he
             asserts
             ,
             
               That
               long
               before
               that
               custom
               obtained
               in
            
             Africa
             ,
             
               the
               same
               was
               practised
               and
               decreed
               in
               the
               most
               famous
               Churches
               both
               at
            
             Iconium
             ,
             Synada
             ,
             
               and
               other
               places
            
             .
             
             On
             which
             account
             this
             great
             person
             professeth
             ,
             that
             he
             
               durst
               not
               condemn
               their
               Opinion
               who
               held
               so
               .
            
             Whether
             this
             Synod
             at
             Iconium
             were
             the
             same
             with
             that
             mentioned
             by
             Firmilian
             ,
             is
             not
             so
             certain
             ,
             but
             ,
             if
             it
             were
             ,
             that
             can
             be
             no
             argument
             against
             the
             Antiquity
             of
             it
             .
             For
             ,
             although
             Firmilian
             say
             ,
             
               That
               we
               long
               ago
               ,
               meeting
               in
            
             Iconium
             ,
             from
             Galatia
             ,
             Cilicia
             ,
             
               and
               the
               neighbour
               Regions
               have
               confirmed
               the
               same
               ,
            
             
             viz.
             
               that
               Hereticks
               should
               be
               baptized
            
             ;
             yet
             ,
             as
             the
             learned
             Valesius
             observes
             ,
             the
             pronoune
             We
             ,
             is
             not
             to
             be
             understood
             of
             Firmilian's
             person
             ,
             but
             of
             his
             predecessors
             ;
             and
             therefore
             checks
             both
             Baronius
             and
             Binius
             for
             placing
             that
             Synod
             ,
             A.
             D.
             258.
             
             We
             see
             therefore
             ,
             this
             Opinion
             was
             so
             largely
             spread
             ,
             
             that
             not
             only
             the
             Churches
             in
             
               Africa
               ,
               Numidia
            
             ,
             and
             Mauritania
             favoured
             it
             ,
             but
             almost
             all
             the
             
               Eastern
               Christians
            
             .
             For
             Dionysius
             in
             an
             Epistle
             to
             Xystus
             ,
             who
             succeeded
             Stephanus
             at
             Rome
             ,
             wherein
             he
             pleads
             for
             Moderation
             as
             to
             this
             Controversie
             ,
             and
             desires
             him
             more
             throughly
             to
             consider
             the
             weight
             of
             the
             business
             ,
             and
             not
             proceed
             so
             rashly
             as
             Stephanus
             had
             done
             ;
             he
             tells
             him
             in
             conclusion
             ,
             that
             he
             writ
             not
             this
             of
             himself
             ,
             but
             at
             the
             request
             of
             the
             several
             Bishops
             of
             
               Antioch
               ,
               Caesarea
               ,
               Aelia
               ,
               Tyre
               ,
               Laodicea
               ,
               Tarsus
               ,
               &c.
               
            
             Nay
             ,
             and
             as
             it
             appears
             by
             Firmilians
             Epistle
             ,
             they
             made
             no
             question
             but
             this
             custom
             of
             theirs
             descended
             from
             Christ
             and
             his
             Apostles
             :
             For
             telling
             Cyprian
             ,
             that
             in
             such
             places
             where
             the
             other
             custom
             had
             been
             used
             ,
             they
             did
             well
             
               to
               oppose
               truth
               to
               custom
            
             ;
             
             
               But
               we
            
             (
             saith
             he
             )
             
               joyn
               truth
               and
               custom
               together
               ,
               and
               to
               the
               custom
               of
               the
            
             Romans
             ,
             
               we
               oppose
               the
               custom
               of
               truth
               ,
               holding
               that
               from
               the
               beginning
               ,
               which
               was
               delivered
               by
               Christ
               and
               his
               Apostles
               .
            
             
             And
             therefore
             adds
             ,
             
               Neither
               do
               we
               remember
               when
               this
               practice
               began
               ,
               seeing
               it
               was
               alwaies
               observed
               among
               us
               .
            
             And
             thence
             charges
             the
             Church
             of
             Rome
             ,
             in
             that
             Epistle
             ,
             with
             violating
             that
             ,
             and
             several
             other
             Traditions
             of
             the
             Apostles
             .
             But
             
               Vincentius
               Lyrinensis
            
             still
             takes
             
               Stephens
               part
            
             ;
             and
             all
             that
             he
             hath
             to
             say
             ,
             is
             ,
             
               That
               that
               is
               the
               property
               of
               Christian
               modesty
               and
               gravity
               ,
            
             
             
               not
               to
               deliver
               their
               own
               Opinions
               to
               their
               posterity
               ,
               but
               to
               retain
               the
               Tradition
               of
               their
               Fore-fathers
               .
            
             As
             though
             the
             other
             side
             could
             not
             say
             the
             same
             things
             ,
             and
             with
             as
             much
             confidence
             as
             they
             did
             :
             but
             all
             the
             Question
             was
             ,
             What
             that
             Tradition
             was
             which
             they
             were
             to
             retain
             ?
             The
             one
             said
             one
             thing
             ,
             and
             the
             other
             another
             .
             But
             ,
             as
             Rigaltius
             well
             observes
             ,
             
               Vincentius
               speaks
               very
               truly
               and
               prudently
               ,
            
             
             
               if
               nothing
               were
               delivered
               by
               our
               Ancestors
               ,
               but
               what
               they
               had
               from
               the
               Apostles
               ;
               but
               ,
               under
               the
               pretence
               of
               our
               Ancestors
               ,
               silly
               or
               counterfeit
               things
               may
               by
               fools
               or
               knaves
               be
               delivered
               us
               for
               Apostolical
               Traditions
               .
            
             And
             whether
             this
             doth
             not
             often
             come
             to
             pass
             ,
             let
             the
             world
             judge
             .
             Now
             therefore
             ,
             when
             these
             persons
             on
             both
             sides
             had
             incomparably
             greater
             advantages
             of
             knowing
             what
             the
             
               Vniversal
               Apostolical
               Practice
            
             was
             than
             we
             can
             have
             ,
             and
             yet
             so
             irreconcilably
             differ
             about
             it
             ,
             what
             likelihood
             or
             probability
             is
             there
             ,
             that
             we
             may
             have
             greater
             certainty
             of
             
               Apostolical
               Tradition
            
             ,
             than
             of
             the
             Writings
             of
             the
             Apostles
             ?
             Especially
             in
             such
             matters
             as
             these
             are
             ,
             in
             which
             it
             is
             very
             questionable
             ,
             Whether
             the
             Apostles
             had
             any
             occasion
             ministred
             to
             them
             ,
             to
             determine
             any
             thing
             in
             them
             .
             And
             therefore
             when
             Stephen
             at
             Rome
             ,
             and
             those
             of
             his
             party
             pleaded
             custom
             ,
             and
             consequently
             ,
             as
             they
             thought
             ,
             
               Apostolical
               Tradition
            
             ;
             it
             was
             not
             irrationally
             answered
             on
             the
             other
             side
             by
             Cyprian
             and
             Firmilian
             ,
             
             that
             that
             might
             be
             ,
             
               Because
               the
               Apostles
               had
               not
               occasion
               given
               them
               to
               declare
               their
               minds
               in
               it
               ,
            
             because
             either
             the
             Heresies
             were
             not
             of
             such
             a
             nature
             as
             those
             of
             Marcion
             and
             Cerdon
             ,
             or
             else
             there
             might
             not
             be
             such
             returnings
             from
             those
             Heresies
             in
             the
             
               Apostolical
               times
            
             to
             the
             Church
             ;
             which
             being
             of
             so
             black
             a
             nature
             ,
             as
             to
             carry
             in
             them
             such
             malignity
             ,
             by
             corrupting
             the
             lives
             of
             men
             by
             vicious
             practices
             ,
             there
             was
             less
             probability
             either
             of
             the
             
               true
               Christians
               Apostatizing
            
             into
             them
             ,
             or
             the
             recovery
             of
             such
             who
             were
             fallen
             into
             them
             .
             To
             this
             purpose
             Firmilian
             speaks
             ,
             
             
               That
               the
               Apostles
               could
               not
               be
               supposed
               to
               prohibit
               the
               baptizing
               of
               such
               which
               came
               from
               the
               Hereticks
               ,
               because
               no
               man
               would
               be
               so
               silly
               ,
               as
               to
               suppose
               the
               Apostles
               did
               prohibit
               that
               which
               came
               not
               in
               question
               till
               afterwards
               .
            
             And
             therefore
             S.
             Augustine
             ,
             who
             concerned
             himself
             the
             most
             in
             this
             Controversie
             ,
             when
             he
             saw
             such
             ill
             use
             made
             of
             it
             by
             the
             Donatists
             ,
             doth
             ingenuously
             confess
             ,
             
               That
               the
               Apostles
               did
               determine
               nothing
               at
               all
               in
               it
            
             ;
             
             
               but
               however
            
             (
             saith
             he
             )
             
               that
               custom
               which
               is
               opposed
               to
            
             Cyprian
             ,
             
               is
               to
               be
               believed
               to
               have
               its
               rise
               from
               the
               Apostles
               Tradition
               ;
               as
               there
               are
               many
               other
               things
               observed
               in
               the
               Church
               ,
               and
               on
               that
               account
               are
               believed
               to
               have
               been
               commanded
               by
               the
               Apostles
               ,
               although
               they
               are
               no
               where
               found
               written
               .
            
             But
             ,
             what
             cogent
             argument
             doth
             S.
             Austin
             use
             to
             perswade
             them
             this
             was
             an
             
               Apostolical
               Tradition
            
             ?
             He
             grants
             ,
             they
             determined
             nothing
             in
             it
             ,
             yet
             would
             needs
             have
             it
             believed
             ,
             that
             an
             
               Vniversal
               Practice
            
             of
             
               succeeding
               ages
            
             ,
             should
             imply
             
             such
             a
             determination
             ,
             though
             unwritten
             .
             But
             ,
             1.
             
             The
             
               Vniversal
               Practice
            
             we
             have
             seen
             already
             ,
             was
             far
             from
             being
             evident
             ,
             when
             not
             only
             the
             African
             ,
             but
             the
             
               Eastern
               Church
            
             did
             practise
             otherwise
             ,
             and
             that
             on
             the
             account
             of
             an
             
               Apostolical
               Tradition
            
             too
             .
             2.
             
             Supposing
             such
             an
             
               Vniversal
               Practice
            
             ,
             How
             doth
             it
             thence
             follow
             ,
             that
             it
             must
             be
             derived
             from
             the
             Apostles
             ;
             unless
             it
             be
             first
             proved
             ,
             that
             the
             Church
             could
             never
             consent
             in
             the
             use
             of
             any
             thing
             ,
             but
             what
             the
             Apostles
             commanded
             them
             ?
             Which
             is
             a
             very
             unreasonable
             supposition
             ,
             considering
             the
             different
             emergencies
             which
             might
             be
             in
             the
             Churches
             of
             Apostolical
             and
             succeeding
             times
             ,
             and
             the
             different
             reasons
             of
             practice
             attending
             upon
             them
             ,
             with
             that
             great
             desire
             which
             crept
             into
             the
             Church
             of
             representing
             the
             things
             conveyed
             by
             the
             Gospel
             in
             an
             
               external
               symbolical
               manner
            
             ,
             whence
             ,
             in
             the
             second
             Century
             ,
             came
             the
             use
             of
             many
             
               baptismal
               Ceremonies
            
             ,
             the
             
               praegustatio
               mellis
               &
               lactis
            
             ,
             as
             Tertullian
             calls
             it
             ,
             and
             several
             of
             a
             like
             nature
             ,
             which
             ,
             by
             degrees
             ,
             came
             into
             the
             Church
             :
             Must
             we
             now
             derive
             these
             ,
             and
             many
             other
             customs
             of
             the
             Church
             necessarily
             from
             the
             Apostles
             ,
             when
             ,
             even
             in
             S.
             Austins
             time
             ,
             several
             customs
             were
             supposed
             to
             be
             grounded
             on
             
               Apostolical
               Tradition
            
             ,
             which
             yet
             are
             otherwise
             believed
             now
             .
             As
             in
             that
             known
             Instance
             of
             
               Infants
               Participation
            
             of
             the
             Eucharist
             ,
             which
             is
             otherwise
             determined
             by
             the
             
               Council
               of
               Trent
            
             ;
             and
             ,
             for
             all
             that
             I
             know
             ,
             the
             arguments
             used
             against
             this
             Tradition
             by
             some
             men
             ,
             may
             as
             well
             hold
             against
             Infant-Baptism
             ;
             for
             there
             is
             an
             equal
             incapacity
             as
             to
             the
             exercise
             of
             all
             
               acts
               of
               reason
            
             and
             understanding
             in
             both
             :
             and
             ,
             as
             the
             Scripture
             seems
             to
             suppose
             such
             
               acts
               of
               grace
            
             in
             one
             as
             have
             their
             foundation
             in
             the
             use
             of
             reason
             ,
             it
             doth
             likewise
             in
             the
             other
             ,
             and
             I
             cannot
             see
             sufficient
             evidence
             to
             the
             contrary
             ;
             but
             if
             that
             place
             ,
             
               Except
               a
               man
               be
               born
               of
               water
               ,
               and
               of
               the
               Spirit
               ,
               he
               shall
               not
               enter
               into
               the
               Kingdom
               of
               Heaven
               ,
            
             
             taken
             in
             the
             sense
             of
             the
             Fathers
             ,
             doth
             imply
             a
             necessity
             of
             Baptism
             for
             all
             ,
             and
             consequently
             of
             Children
             ;
             that
             other
             place
             ,
             
               Verily
               ,
               verily
               ,
               I
               say
               unto
               you
               ,
            
             
             
               Except
               ye
               eat
               the
               flesh
               of
               the
               Son
               of
               man
               ,
               and
               drink
               his
               blood
               ,
               ye
               have
               no
               life
               in
               you
               ,
            
             taken
             likewise
             in
             the
             sense
             of
             the
             Fathers
             ,
             will
             import
             the
             necessity
             of
             a
             participation
             of
             the
             Eucharist
             by
             Infants
             as
             well
             as
             others
             .
             I
             speak
             not
             this
             with
             an
             intention
             to
             plead
             either
             for
             this
             ,
             or
             for
             the
             
               rebaptizing
               Hereticks
            
             ,
             but
             to
             shew
             the
             great
             uncertainty
             of
             knowing
             
               Apostolical
               Traditions
            
             ;
             some
             things
             having
             been
             taken
             for
             such
             ,
             which
             we
             believe
             were
             not
             so
             ,
             and
             others
             which
             could
             not
             be
             known
             whether
             so
             or
             no
             ,
             by
             the
             ages
             next
             succeeding
             the
             Apostles
             .
             And
             therefore
             let
             any
             reasonable
             person
             judge
             what
             probability
             there
             is
             in
             what
             you
             drive
             at
             ,
             that
             
               Apostolical
               Traditions
            
             may
             be
             more
             easily
             known
             than
             
               Apostolical
               Writings
            
             .
          
           
             By
             which
             it
             appears
             ,
             (
             3.
             )
             How
             vain
             and
             insufficient
             your
             reasons
             are
             ,
             
             
               Why
               Traditions
               should
               not
               be
               so
               liable
               to
               corruption
               as
               the
               Scriptures
               .
            
             1.
             
             You
             say
             ,
             
               Vniversal
               Traditions
               are
               recorded
               in
               Authours
               of
               every
               succeeding
               age
               ;
               and
               it
               seems
               more
               incident
               to
               have
               the
               Bible
               corrupted
               than
               them
               ,
               because
               of
               its
               bulk
               and
               passing
               through
               the
               hands
               of
               particular
               men
               ;
               whereas
               universal
               and
               immemorial
               Traditions
               ,
               are
               openly
               practised
               and
               taken
               notice
               of
               by
               every
               one
               in
               all
               ages
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             That
             you
             give
             no
             sufficient
             reason
             why
             the
             Bible
             should
             be
             corrupted
             .
             2.
             
             And
             as
             little
             why
             Traditions
             should
             be
             more
             preserved
             than
             that
             .
             Two
             Accounts
             you
             give
             why
             the
             Bible
             might
             be
             corrupted
             by
             errours
             ,
             
               because
               of
               its
               bulk
               ,
               and
               passing
               through
               the
               hands
               of
               particular
               men
               .
            
             But
             ,
             Do
             you
             think
             it
             a
             thing
             impossible
             ,
             or
             at
             least
             unreasonable
             ,
             to
             suppose
             that
             a
             Book
             of
             no
             greater
             bulk
             than
             the
             Bible
             ,
             should
             ,
             by
             the
             care
             and
             vigilancy
             of
             men
             ,
             through
             the
             assistance
             of
             
               Divine
               Providence
            
             ,
             
             be
             preserved
             from
             any
             material
             corruptions
             or
             alterations
             ?
             Surely
             ,
             if
             you
             think
             so
             ,
             you
             have
             mean
             thoughts
             of
             the
             Christians
             in
             all
             ages
             ,
             and
             meaner
             of
             
               Divine
               Providence
            
             :
             For
             ,
             you
             must
             suppose
             God
             to
             take
             no
             care
             at
             all
             for
             the
             preservation
             of
             a
             Monument
             of
             unspeakable
             concernment
             to
             the
             good
             of
             mankind
             ;
             and
             you
             must
             conceive
             the
             Christians
             ,
             in
             all
             ages
             ,
             to
             be
             stupendiously
             careless
             and
             negligent
             ,
             either
             in
             transcribing
             ,
             or
             reading
             the
             Scriptures
             ,
             which
             could
             suffer
             errours
             to
             slip
             into
             them
             ,
             without
             discovery
             of
             them
             .
             Do
             you
             think
             that
             the
             Christians
             had
             no
             higher
             esteem
             of
             the
             Scriptures
             ,
             than
             of
             the
             Vse
             of
             Altars
             ,
             or
             any
             other
             of
             your
             immemorial
             Traditions
             ;
             but
             ,
             say
             you
             ,
             
               The
               one
               were
               publick
               ,
               and
               the
               other
               passed
               through
               the
               hands
               of
               particular
               men
               .
            
             It
             should
             seem
             then
             ,
             their
             Altars
             were
             upon
             
               high
               places
            
             ,
             but
             the
             Scriptures
             were
             only
             read
             in
             corners
             ,
             never
             any
             such
             thing
             being
             publickly
             read
             as
             the
             Bible
             ,
             so
             that
             any
             alteration
             might
             be
             there
             ,
             and
             no
             notice
             at
             all
             taken
             of
             it
             .
             The
             poor
             
               African
               Bishop
            
             found
             the
             contrary
             to
             his
             sorrow
             ,
             who
             was
             in
             such
             danger
             from
             the
             people
             ,
             for
             altering
             but
             one
             word
             according
             to
             S.
             Hieroms
             Translation
             ,
             as
             S.
             Austin
             reports
             the
             story
             .
             But
             ,
             suppose
             
               it
               passed
               through
               the
               hands
               of
               particular
               men
               ,
            
             Was
             it
             therefore
             more
             liable
             to
             be
             corrupted
             ?
             I
             should
             think
             just
             the
             contrary
             ;
             unless
             you
             could
             suppose
             all
             
               those
               particular
               men
            
             to
             agree
             in
             corrupting
             it
             ,
             which
             ,
             considering
             the
             difference
             of
             
               opinions
               ,
               capacities
            
             ,
             and
             interests
             ,
             is
             a
             most
             unreasonable
             supposition
             ;
             that
             some
             verbal
             and
             
               literal
               mistakes
            
             might
             slip
             in
             ,
             you
             might
             rationally
             imagine
             ,
             but
             that
             therefore
             any
             great
             corruptions
             should
             creep
             into
             it
             ,
             argues
             your
             mean
             thoughts
             both
             of
             
               Gods
               Providence
            
             ,
             and
             the
             care
             of
             the
             
               Christian
               world
            
             .
             Well
             ,
             
               but
               still
               it
               is
               impossible
               to
               corrupt
               your
               Traditions
               .
            
             It
             were
             a
             much
             harder
             matter
             to
             free
             your
             Traditions
             from
             being
             corruptions
             themselves
             of
             the
             purity
             of
             the
             
               Christian
               Church
            
             .
             And
             why
             so
             hard
             for
             them
             to
             be
             corrupted
             ?
             
               Because
               recorded
               in
               Authours
               of
               every
               succeeding
               age
               .
            
             I
             had
             thought
             ,
             all
             Books
             of
             equal
             ,
             or
             much
             bigger
             bulk
             than
             the
             Scripture
             ,
             had
             been
             as
             liable
             to
             corruption
             as
             that
             ;
             but
             it
             seems
             not
             .
             If
             a
             Book
             be
             written
             of
             Traditions
             ,
             the
             very
             Traditions
             will
             preserve
             it
             pure
             ,
             though
             as
             big
             as
             that
             
               Livy
               ,
               Quem
               mea
               vix
               totum
               bibliotheca
               capit
               :
            
             But
             that
             is
             not
             all
             ,
             it
             seems
             ,
             these
             
               Traditions
               are
               recorded
               in
               Authours
               of
               every
               succeeding
               age
               :
            
             Unhappy
             men
             we
             ,
             that
             cannot
             find
             them
             there
             !
             I
             wish
             ,
             instead
             of
             writing
             Controversies
             ,
             you
             would
             write
             the
             history
             of
             these
             Traditions
             ;
             but
             ,
             be
             sure
             to
             deduce
             them
             through
             the
             Authours
             of
             every
             
               succeeding
               age
            
             ;
             and
             ,
             I
             suppose
             ,
             you
             mean
             ,
             ever
             since
             the
             Apostles
             .
             I
             shall
             then
             indeed
             believe
             
               Popish
               Traditions
            
             to
             be
             no
             Novelties
             ,
             but
             not
             before
             .
             But
             ,
             let
             us
             grant
             this
             :
             Were
             not
             the
             Scriptures
             attested
             by
             the
             same
             Authours
             ?
             No
             ,
             
               It
               seems
               ,
               they
               were
               agreed
               about
               all
               Traditions
               ,
               but
               not
               so
               about
               the
               Scripture
               .
            
             And
             the
             reason
             is
             ,
             
               Because
               the
               Scriptures
               were
               first
               delivered
               to
               private
               men
               ,
               as
               S.
            
             John
             
               's
               Epistle
               ,
               and
               S.
            
             Luke
             
               's
               Gospel
               ;
               but
               Traditions
               had
               an
               universal
               practice
               .
            
             But
             ,
             Can
             you
             suppose
             it
             otherwise
             ,
             but
             that
             particular
             Books
             must
             be
             first
             delivered
             to
             private
             men
             ?
             Would
             you
             have
             them
             delivered
             only
             to
             
               General
               Councils
            
             ,
             or
             the
             Pope
             and
             his
             Cardinals
             ?
             It
             seems
             ,
             S.
             John
             was
             to
             blame
             for
             not
             directing
             his
             Epistle
             to
             the
             Pope
             ,
             instead
             of
             Gaius
             ;
             and
             S.
             Luke
             his
             Gospel
             to
             a
             
               General
               Council
            
             ,
             instead
             of
             Theophilus
             ;
             for
             then
             we
             might
             have
             had
             
               Infallible
               Certainty
            
             of
             them
             ;
             but
             now
             it
             is
             a
             plain
             case
             ,
             we
             can
             have
             no
             more
             than
             
               Moral
               Certainty
            
             that
             ever
             they
             were
             theirs
             .
             But
             ,
             for
             this
             trick
             ,
             it
             seems
             ,
             they
             fared
             the
             worse
             ;
             
               for
               some
               Books
               were
               doubted
               of
               ,
               for
               many
               years
               ,
               in
               particular
               Churches
               .
            
             It
             is
             well
             yet
             ,
             they
             were
             not
             discarded
             by
             your
             
               Catholick
               Church
            
             ,
             because
             the
             Apostles
             did
             not
             put
             their
             Books
             into
             your
             hands
             to
             recommend
             
             them
             .
             But
             what
             if
             some
             Books
             ,
             by
             some
             men
             ,
             were
             for
             some
             time
             doubted
             of
             ,
             which
             yet
             were
             afterwards
             universally
             received
             upon
             sufficient
             evidence
             ?
             
               Why
               then
            
             (
             say
             you
             )
             
               Tradition
               hath
               much
               advantage
               of
               Scripture
               ?
            
             How
             so
             ?
             Was
             no
             Tradition
             ,
             which
             would
             be
             accounted
             universal
             ,
             doubted
             of
             by
             any
             men
             at
             any
             time
             ?
             No
             (
             say
             you
             )
             
               it
               is
               impossible
               it
               should
               ,
               for
               universal
               Traditions
               were
               universally
               practised
               at
               all
               times
               .
            
             Now
             you
             speak
             home
             ;
             and
             nothing
             wants
             to
             the
             proof
             of
             it
             ,
             but
             only
             to
             let
             us
             know
             ,
             What
             these
             
               Vniversal
               Traditions
            
             are
             ,
             which
             were
             so
             universally
             practised
             in
             all
             ages
             ,
             containing
             things
             different
             from
             Scripture
             ,
             which
             are
             recorded
             in
             the
             Authours
             of
             every
             succeeding
             Age.
             Your
             offer
             is
             so
             fair
             ,
             that
             my
             request
             shall
             be
             very
             short
             ;
             
               name
               them
            
             ,
             and
             
               prove
               them
            
             ,
             and
             I
             will
             believe
             you
             ,
             but
             not
             before
             .
             So
             much
             for
             this
             ,
             which
             ,
             though
             a
             digression
             in
             this
             Chapter
             ,
             yet
             is
             not
             from
             the
             design
             of
             this
             discourse
             .
          
           
             Setting
             aside
             therefore
             your
             discourse
             about
             A.
             C
             
               '
               s.
               Pen
               being
               troubled
            
             ,
             
             in
             which
             is
             nothing
             worth
             our
             notice
             ;
             I
             come
             to
             the
             main
             dispute
             of
             this
             Chapter
             ,
             which
             is
             ,
             
               Whether
               the
               Promises
               of
               Infallibility
               made
               to
               the
               Apostles
               ,
               are
               to
               be
               restrained
               to
               their
               own
               times
               ,
               or
               to
               be
               extended
               to
               the
               present
               Church
               in
               all
               ages
               ?
            
             We
             assert
             the
             former
             ,
             and
             you
             the
             latter
             .
             For
             which
             you
             produce
             this
             argument
             ,
             
               That
               from
               these
               very
               places
               ,
               Christians
               do
               inferr
               ,
               that
               the
               Church
               shall
               never
               fall
               away
               and
               perish
               .
            
             
             
               For
               if
               the
               assistance
               be
               not
               to
               preserve
               the
               succeeding
               Church
               ,
               at
               least
               from
               some
               kind
               of
               errours
               infallibly
               ;
               it
               may
               ,
               notwithstanding
               all
               the
               assistance
               he
               allows
               it
               here
               ,
               fall
               into
               all
               kind
               of
               errours
               one
               after
               another
               ,
               and
               so
               by
               degrees
               ,
               the
               whole
               Church
               might
               fall
               into
               a
               general
               Apostacy
               ,
               and
               thereby
               perish
               .
               There
               must
               therefore
               be
               some
               kind
               of
               infallible
               assistance
               in
               the
               Apostles
               successors
               ,
               by
               virtue
               of
               these
               Promises
               .
            
             But
             ,
             1.
             
             Is
             it
             all
             one
             to
             say
             ,
             There
             shall
             alwaies
             be
             a
             Church
             ,
             and
             to
             say
             ,
             That
             Church
             shall
             alwaies
             be
             infallible
             ?
             Those
             ,
             who
             from
             the
             places
             in
             question
             ,
             do
             prove
             ,
             that
             the
             Church
             shall
             never
             quite
             
               fall
               away
            
             ,
             do
             not
             dream
             of
             a
             
               present
               Infallibility
            
             in
             your
             sense
             ,
             but
             that
             there
             alwaies
             shall
             be
             a
             number
             of
             men
             professing
             Christianity
             in
             the
             world
             :
             And
             ,
             Cannot
             you
             possibly
             conceive
             ,
             that
             there
             should
             be
             such
             a
             number
             of
             men
             professing
             Christianity
             without
             Infallibility
             ?
             To
             help
             therefore
             your
             understanding
             a
             little
             ;
             suppose
             that
             all
             the
             members
             of
             the
             
               Roman
               Church
            
             should
             in
             one
             age
             be
             destroyed
             (
             and
             ,
             according
             to
             your
             former
             Principle
             ,
             that
             
               if
               a
               Church
               may
               erre
               ,
               we
               cannot
               be
               certain
               but
               that
               it
               doth
               erre
            
             ;
             because
             this
             may
             be
             ,
             we
             cannot
             be
             certain
             but
             that
             it
             is
             )
             but
             we
             only
             make
             the
             supposition
             :
             Do
             not
             you
             think
             that
             there
             would
             be
             still
             a
             number
             remaining
             ,
             who
             profess
             Christianity
             ,
             of
             the
             Greek
             and
             
               Protestant
               Churches
            
             ?
             yet
             ,
             I
             hope
             ,
             you
             will
             not
             say
             ,
             that
             these
             were
             infallible
             .
             There
             may
             be
             then
             a
             number
             of
             Christians
             ,
             who
             are
             not
             infallible
             ;
             and
             that
             is
             all
             which
             is
             meant
             by
             saying
             ,
             
               That
               the
               present
               Church
               is
               infallible
               in
               Fundamentals
               ,
            
             viz.
             that
             there
             shall
             alwaies
             be
             a
             Church
             ,
             for
             that
             which
             makes
             them
             a
             Church
             ,
             is
             the
             belief
             of
             Fundamentals
             ;
             and
             if
             they
             believe
             not
             them
             ,
             they
             cease
             to
             be
             so
             .
             That
             therefore
             which
             being
             supposed
             ,
             a
             Church
             is
             ,
             and
             being
             destroyed
             ,
             it
             ceaseth
             to
             be
             ,
             is
             the
             formal
             constitution
             of
             it
             ;
             but
             thus
             it
             is
             as
             to
             the
             Church
             ,
             the
             belief
             of
             Fundamentals
             makes
             it
             a
             Church
             ,
             and
             the
             not
             belief
             of
             them
             makes
             them
             cease
             to
             be
             a
             
               Christian
               Church
            
             ;
             I
             speak
             of
             an
             Essential
             ,
             and
             not
             of
             an
             
               Organical
               Church
            
             ;
             and
             ,
             I
             know
             not
             who
             those
             persons
             are
             ,
             who
             ,
             out
             of
             those
             places
             ,
             do
             inferr
             the
             perpetuity
             of
             an
             
               Organical
               Church
            
             ;
             nor
             ,
             if
             they
             did
             ,
             doth
             it
             thence
             follow
             ,
             they
             must
             suppose
             an
             
               Infallible
               Assistance
            
             ,
             beyond
             an
             Essential
             to
             make
             
             it
             an
             
               Organical
               Church
            
             .
             For
             I
             cannot
             imagine
             what
             necessity
             can
             be
             supposed
             of
             Infallibility
             ,
             in
             order
             to
             that
             which
             may
             be
             sufficiently
             constituted
             without
             it
             .
             2.
             
             I
             answer
             ,
             the
             perpetuity
             of
             the
             Church
             doth
             rather
             argue
             the
             Infallibility
             of
             the
             Promise
             then
             of
             the
             Church
             .
             Which
             if
             you
             did
             consider
             ,
             you
             would
             not
             certainly
             inferr
             Infallibility
             from
             a
             promise
             of
             Perpetuity
             .
             For
             all
             the
             Infallibility
             supposable
             in
             this
             case
             is
             an
             Infallibility
             of
             Accomplishment
             of
             the
             Promise
             made
             .
             As
             in
             a
             clear
             and
             parallel
             Instance
             of
             that
             Promise
             ,
             
             
               The
               Scepter
               shall
               not
               depart
               from
            
             Judah
             ,
             
               nor
               a
               Lawgiver
               from
               between
               his
               feet
               ,
               untill
            
             Shiloh
             come
             .
             Taking
             it
             in
             the
             most
             received
             Interpretation
             among
             Christians
             ,
             that
             the
             
               Jewish
               Polity
            
             should
             remain
             till
             the
             dayes
             of
             the
             Messias
             ;
             doth
             this
             inferr
             ,
             that
             there
             should
             be
             a
             continual
             Infallibility
             in
             the
             
               Jewish
               Polity
            
             ,
             because
             there
             was
             a
             Promise
             made
             of
             its
             perpetuity
             ?
             When
             God
             saith
             ,
             In
             Jerusalem
             
               have
               I
               set
               my
               name
               for
               ever
               ,
            
             doth
             it
             follow
             that
             Jerusalem
             should
             be
             alwayes
             Infallible
             ?
             But
             how
             would
             you
             triumph
             beyond
             all
             reason
             ,
             if
             you
             had
             but
             any
             thing
             like
             such
             a
             promise
             for
             Rome
             ,
             as
             that
             is
             for
             Jerusalem
             ?
             Supposing
             then
             that
             the
             Promises
             by
             you
             insisted
             on
             ,
             should
             be
             so
             far
             extended
             ,
             as
             to
             imply
             a
             perpetuity
             of
             a
             
               Christian
               Church
            
             what
             doth
             that
             argue
             ,
             but
             only
             this
             ,
             that
             to
             make
             it
             appear
             that
             Promise
             is
             Infallibly
             true
             ,
             there
             shall
             alwaies
             be
             a
             succession
             of
             Christians
             in
             the
             world
             .
             3.
             
             Suppose
             I
             should
             grant
             that
             the
             being
             of
             a
             
               Christian
               Church
            
             doth
             suppose
             the
             assistance
             of
             
               Gods
               Spirit
            
             ,
             is
             there
             no
             assistance
             ,
             but
             what
             is
             Infallible
             ?
             If
             not
             ,
             no
             one
             can
             be
             a
             Christian
             without
             Infallibility
             ;
             For
             we
             speak
             of
             no
             other
             assistance
             ,
             but
             what
             is
             necessary
             to
             make
             men
             Christians
             ;
             for
             ,
             what
             makes
             them
             such
             severally
             ,
             take
             them
             conjunctly
             makes
             them
             a
             Church
             .
             But
             if
             you
             ,
             besides
             what
             assistance
             is
             requisite
             to
             make
             them
             Christians
             ,
             do
             suppose
             somewhat
             more
             to
             make
             them
             a
             Church
             ,
             I
             pray
             name
             
               what
               it
               is
            
             ;
             and
             whatever
             it
             be
             ,
             it
             will
             not
             be
             owned
             by
             such
             who
             inferr
             a
             perpetuity
             of
             a
             Church
             out
             of
             these
             places
             .
             But
             if
             in
             order
             to
             that
             no
             more
             be
             meant
             ,
             (
             as
             no
             more
             can
             be
             meant
             )
             then
             what
             is
             necessary
             to
             make
             men
             Christians
             then
             Infallibility
             will
             grow
             so
             cheap
             and
             common
             ,
             it
             will
             not
             be
             worth
             challenging
             by
             you
             for
             your
             Church
             .
             4.
             
             Suppose
             I
             grant
             this
             assistance
             to
             be
             Infallible
             ,
             doth
             all
             
               Infallible
               assistance
            
             make
             an
             
               Infallible
               Testimony
            
             ?
             I
             am
             sure
             not
             in
             their
             sense
             ,
             who
             say
             the
             
               Church
               is
               infallible
               in
               Fundamentals
            
             ,
             for
             they
             never
             offer
             to
             assert
             that
             the
             present
             
               Church
               is
               Infallible
            
             in
             defining
             what
             are
             Fundamentals
             ,
             and
             what
             not
             .
             And
             this
             is
             the
             only
             Infallibility
             in
             question
             ,
             viz.
             Such
             a
             one
             as
             makes
             the
             Testimony
             of
             those
             who
             have
             it
             Infallible
             .
             For
             such
             a
             kind
             of
             assistance
             was
             that
             of
             the
             Apostles
             ,
             which
             is
             only
             the
             thing
             enquired
             after
             .
             If
             you
             can
             therefore
             prove
             such
             an
             Infallibility
             in
             your
             Churches
             Testimony
             ,
             as
             the
             Apostles
             had
             ,
             you
             do
             something
             ;
             but
             what
             is
             short
             of
             this
             ,
             is
             nothing
             at
             all
             to
             the
             purpose
             .
             5.
             
             Suppose
             I
             should
             grant
             the
             Testimony
             of
             the
             
               Catholick
               Church
            
             to
             be
             Infallible
             ,
             yet
             all
             these
             concessions
             were
             nothing
             for
             your
             advantage
             ,
             unless
             you
             could
             as
             evidently
             prove
             that
             your
             Church
             is
             the
             only
             
               Catholick
               Church
            
             .
             Which
             that
             you
             can
             never
             do
             ,
             will
             appear
             when
             we
             come
             to
             that
             question
             .
             6.
             
             Suppose
             I
             should
             yield
             the
             
               Catholick
               Churches
               Testimony
            
             to
             be
             Infallible
             ,
             and
             your
             Church
             to
             be
             the
             
               Catholick
               Church
            
             ;
             yet
             all
             this
             is
             far
             from
             proving
             Pope
             ,
             or
             Council
             ,
             or
             both
             to
             be
             Infallible
             .
             For
             ,
             By
             what
             means
             come
             they
             to
             claim
             the
             Infallibility
             as
             belonging
             to
             them
             which
             is
             given
             to
             the
             Church
             ?
             by
             what
             deeds
             are
             the
             conveyances
             settled
             of
             the
             priviledges
             of
             the
             Church
             to
             them
             ?
             Where
             is
             it
             ever
             said
             in
             Scripture
             ,
             or
             in
             the
             least
             intimated
             ,
             that
             the
             Promises
             made
             to
             the
             Church
             are
             to
             be
             understood
             of
             the
             
               representative
               
               Church
            
             ?
             The
             Apostles
             had
             this
             Promise
             in
             their
             personal
             capacities
             made
             to
             them
             ,
             and
             not
             in
             a
             representative
             ;
             how
             comes
             then
             the
             Promise
             to
             be
             understood
             of
             a
             representation
             afterwards
             ?
             Thus
             you
             see
             ,
             that
             you
             are
             at
             least
             
               six
               removes
            
             from
             any
             title
             to
             claim
             this
             Infallibility
             from
             these
             Promises
             by
             :
             and
             therefore
             you
             have
             little
             hopes
             that
             your
             claim
             should
             be
             admitted
             upon
             so
             slender
             a
             title
             .
          
           
             From
             this
             therefore
             at
             present
             you
             fly
             off
             ,
             to
             the
             vindicating
             
               A.
               C.
               from
               asserting
               Infallibility
               belonging
               to
               all
               the
               Doctors
               and
               Pastors
               of
               the
               Church
            
             ;
             
             which
             yet
             is
             a
             very
             good
             design
             to
             vindicate
             a
             man
             from
             his
             own
             words
             .
             For
             are
             they
             not
             as
             express
             as
             may
             be
             ,
             viz.
             
               That
               there
               is
               the
               Promise
               of
               Christ
               ,
               and
               his
               Holy
               Spirits
               continual
               presence
               ,
            
             Luk.
             10.16
             .
             Matth.
             28.19
             ,
             20.
             
             Joh.
             14.16
             .
             
               not
               only
               to
               the
               Apostles
               ,
               but
               to
               their
               Successours
               also
               ,
               the
               lawfully
               sent
               Pastours
               and
               Doctors
               of
               the
               Church
               in
               all
               Ages
               .
            
             To
             which
             his
             Lordship
             saith
             ,
             
               Here
               's
               a
               deal
               of
               Infallibility
               indeed
               ,
               and
               yet
               errour
               store
               .
            
             You
             presently
             cry
             out
             ,
             
             
               But
               what
               shall
               we
               say
               to
               an
               Adversary
               that
               forges
               what
               Chimerical
               doctrine
               he
               pleases
               ,
               and
               then
               fights
               against
               it
               .
            
             What
             
               Chimerical
               Doctrine
            
             is
             that
             which
             he
             forges
             ?
             doth
             he
             not
             relate
             
               A.
               C's
               .
               words
            
             ?
             and
             do
             you
             ,
             or
             can
             you
             ,
             deny
             them
             to
             be
             his
             words
             ?
             But
             say
             you
             ,
             
               This
               was
               not
               his
               meaning
            
             .
             I
             suppose
             you
             mean
             ,
             
               That
               his
               words
               as
               they
               are
               ,
               are
               not
               defensible
               ,
            
             and
             therefore
             you
             must
             have
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             them
             :
             which
             is
             ,
             
               That
               he
               did
               not
               understand
               these
               words
               of
               every
               Doctor
               apart
               ,
               but
               of
               Pastors
               and
               Doctors
               lawfully
               assembled
               in
               Oecumenical
               Councils
               .
            
             But
             ,
             1.
             
             Are
             Pastors
             and
             Doctors
             never
             lawfully
             sent
             ,
             but
             when
             they
             are
             in
             
               Oecumenical
               Councils
            
             ?
             for
             it
             is
             plain
             
               A.
               C.
            
             speaks
             of
             them
             as
             
               lawfully
               sent
            
             .
             2.
             
             Have
             Pastors
             and
             Doctors
             met
             in
             
               Oecumenical
               Councils
               in
               all
               Ages
            
             ?
             I
             would
             you
             could
             prove
             a
             truly
             
               Oecumenical
               Council
            
             in
             any
             Age
             ;
             but
             sure
             you
             never
             pretend
             to
             it
             
               in
               all
               Ages
            
             ,
             yet
             if
             
               A.
               C's
            
             .
             words
             have
             any
             sense
             in
             them
             ,
             they
             speak
             of
             such
             an
             Infallibility
             ,
             as
             belongs
             to
             the
             
               Church
               in
               all
               Ages
            
             .
             And
             therefore
             this
             plaister
             is
             a
             great
             deal
             too
             narrow
             to
             cover
             the
             sore
             .
             But
             say
             you
             ,
             
               Every
               Authour
               is
               to
               be
               understood
               to
               mean
               by
               his
               words
               ,
               what
               they
               will
               properly
               bear
               ;
               and
               is
               consonant
               with
               the
               meaning
               of
               his
               other
               words
               .
            
             I
             most
             freely
             grant
             you
             this
             and
             all
             that
             follows
             ,
             if
             you
             will
             prove
             it
             impossible
             for
             any
             man
             to
             speak
             non-sense
             ,
             or
             contradictions
             ;
             But
             I
             can
             more
             easily
             prove
             it
             very
             possible
             for
             a
             man
             to
             speak
             things
             which
             contradict
             one
             the
             other
             ,
             which
             I
             have
             sufficiently
             proved
             from
             your
             own
             
               dear
               self
            
             in
             this
             very
             Discourse
             of
             Infallibility
             .
             What
             follows
             concerning
             the
             
               Jesuits
               pretence
               of
               Infallibility
               to
               themselves
            
             (
             proved
             by
             his
             Lordship
             ,
             
               from
               the
               words
               of
               the
               Apologist
               ,
               to
               whom
            
             Casaubon
             
               replies
               in
               his
               Epistle
               to
            
             Fronto
             Ducaeus
             ,
             which
             are
             these
             ,
             
               Let
               day
               and
               night
               —
               life
               and
               death
               be
               joyned
               together
               ,
               and
               then
               there
               will
               be
               some
               hope
               that
               Heresie
               may
               fall
               upon
               the
               person
               of
               a
               Jesuite
            
             )
             is
             very
             well
             worth
             the
             observing
             ,
             were
             it
             only
             for
             that
             rare
             and
             incomparable
             answer
             ,
             which
             you
             make
             to
             them
             .
             In
             which
             ,
             it
             is
             hard
             to
             guess
             whether
             your
             ingenuity
             or
             your
             wit
             surpass
             the
             other
             .
             
               Rabbi
               Casaubon
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               must
               help
               him
               out
               .
            
             
             
               An
               Apologist
               saith
            
             Casaubon
             
               averres
               ,
               't
               is
               impossible
               for
               a
               Jesuite
               to
               err
               .
               Who
               is
               this
               Anonymus
               Apologist
               ?
               A
               Jesuite
               or
               a
               Minister
               ?
               for
               an
               Apologist
               and
               a
               Jesuite
               ,
               are
               no
               more
               convertible
               terms
               ,
               than
               a
               Jesuite
               and
               a
               Minister
               .
               How
               shall
               we
               know
               then
               ,
               whether
               this
               nameless
               Apologist
               was
               a
               Jesuite
               ,
               or
               a
               Minister
               personating
               a
               Jesuite
               ?
               The
               Gospel
               will
               tell
               us
               :
               Ex
               fructibus
               eorum
               cognoscetis
               eos
               .
            
             O
             rare
             Drollery
             !
             doth
             this
             pass
             for
             wit
             at
             Rome
             ?
             or
             must
             we
             think
             you
             speak
             these
             words
             in
             good
             earnest
             ?
             If
             so
             ,
             your
             Ignorance
             is
             more
             then
             ordinary
             in
             these
             matters
             .
             For
             to
             pass
             by
             your
             unworthy
             reflection
             on
             that
             excellent
             
             person
             
               Isaac
               Casaubon
            
             ,
             whose
             memory
             is
             as
             farr
             above
             your
             detraction
             ,
             as
             his
             learning
             beyond
             your
             reach
             ;
             and
             ,
             to
             let
             go
             your
             scurrilous
             
               Greek
               Proverb
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             which
             some
             will
             tell
             you
             was
             Greek
             for
             a
             Jesuite
             )
             are
             you
             really
             so
             Ignorant
             ,
             that
             you
             did
             not
             know
             whether
             the
             Apologist
             ,
             whose
             words
             are
             cited
             ,
             were
             a
             Jesuite
             or
             a
             Minister
             ?
             What
             not
             he
             ,
             who
             professedly
             undertakes
             the
             Vindication
             of
             the
             Jesuites
             ?
             not
             he
             ,
             who
             was
             so
             seriously
             recommended
             by
             
               Fronto
               Ducaeus
            
             a
             Jesuite
             himself
             ?
             not
             he
             ,
             who
             industriously
             vindicates
             
               Ribadeneira
               ,
               Scribanius
               ,
               Emanuel
               Sa
               ,
               Bellarmin
               ,
            
             and
             others
             ,
             in
             their
             doctrine
             which
             doth
             most
             reflect
             on
             the
             Power
             and
             Authority
             of
             Princes
             ?
             not
             he
             ,
             who
             extolls
             
               Father
               Garnet
            
             who
             was
             executed
             in
             England
             for
             the
             Gunpowder-treason
             ,
             yet
             for
             all
             this
             not
             he
             known
             to
             be
             a
             Jesuite
             ?
             Are
             you
             yet
             to
             seek
             ?
             Apply
             but
             your
             own
             rule
             of
             the
             Gospel
             to
             what
             is
             said
             already
             ,
             and
             
               by
               those
               fruits
            
             you
             cannot
             but
             know
             him
             to
             be
             a
             Jesuite
             .
          
           
             
             But
             now
             ,
             notwithstanding
             the
             sufficient
             answers
             which
             have
             been
             so
             often
             given
             to
             the
             places
             produced
             for
             the
             proof
             of
             the
             
               Churches
               Infallibility
            
             out
             of
             Scripture
             ,
             You
             thought
             it
             no
             needless
             trouble
             in
             
               A.
               C.
            
             to
             mention
             them
             ,
             and
             much
             less
             in
             your self
             to
             vindicate
             them
             from
             the
             
               Bishops
               Interpretation
            
             :
             The
             places
             are
             Luk.
             10.16
             .
             
               He
               that
               heareth
               you
               heareth
               me
               ,
               and
               he
               that
               despiseth
               you
               despiseth
               me
               .
            
             Matth.
             28.20
             .
             
               I
               am
               with
               you
               alwaies
               to
               the
               end
               of
               the
               world
               .
            
             Joh.
             14.16
             .
             
               The
               Comforter
               the
               Holy
               Ghost
               shall
               abide
               with
               you
               for
               ever
               .
            
             That
             which
             you
             would
             inferr
             from
             these
             places
             ,
             is
             ,
             
               That
               an
               Infallible
               assistance
               is
               promised
               to
               the
               Church
               in
               all
               ages
               ,
               not
               in
               its
               diffusive
               sense
               but
               representative
               ,
            
             viz.
             
               in
               the
               Pastors
               and
               Doctors
               assembled
               in
               Council
               .
            
             The
             substance
             of
             his
             Lordships
             answer
             to
             these
             places
             ,
             is
             in
             these
             words
             ;
             
               These
               promises
               were
               made
               of
               continual
               presence
               and
               assistance
               ,
               that
               I
               grant
            
             ;
             
             
               and
               they
               were
               made
               to
               the
               Apostles
               and
               their
               Successors
               ,
               that
               I
               grant
               too
               ,
               but
               in
               a
               different
               degree
               .
               For
               it
               was
               of
               continual
               and
               Infallible
               assistance
               to
               the
               Apostles
               ,
               but
               to
               their
               Successors
               of
               continual
               and
               fitting
               assistance
               ,
               but
               not
               Infallible
               .
            
             To
             this
             you
             return
             no
             answer
             in
             general
             ,
             but
             endeavour
             to
             evince
             the
             contrary
             from
             the
             particular
             places
             ,
             by
             disproving
             his
             Interpretations
             of
             them
             .
             To
             the
             first
             therefore
             Luk.
             10.16
             .
             
               He
               that
               heareth
               you
               heareth
               me
               ,
            
             &c.
             
             His
             Lordship
             answers
             ,
             
               That
               this
               was
               absolutely
               true
               in
               the
               Apostles
               ,
               who
               kept
               themselves
               to
               that
               which
               was
               revealed
               by
               Christ
               ;
               but
               it
               was
               to
               be
               but
               conditionally
               true
               in
               their
               Successors
               ,
            
             i.
             e.
             
               so
               long
               and
               so
               farr
               as
               you
               speak
               my
               words
               and
               not
               your
               own
               .
               For
               where
               the
               command
               is
               for
               Preaching
               ,
            
             
             
               the
               Restraint
               is
               added
               .
               Go
               ,
               saith
               Christ
               ,
               and
               teach
               all
               Nations
               :
               but
               you
               may
               not
               Preach
               all
               things
               that
               you
               please
               ,
               but
               all
               things
               which
               I
               have
               commanded
               you
               .
               The
               publication
               is
               yours
               ,
               the
               Doctrine
               is
               mine
               ;
               and
               where
               the
               Doctrine
               is
               not
               mine
               ,
               there
               your
               publication
               is
               beyond
               ,
               or
               short
               of
               your
               commission
               .
            
             
             To
             this
             you
             reply
             ,
             
               That
               this
               is
               rather
               to
               pervert
               our
               Saviours
               words
               ,
               than
               to
               Interpret
               them
               ,
               is
               manifest
               .
            
             And
             the
             reason
             you
             give
             ,
             is
             ,
             
               Because
               a
               Sectary
               ,
               who
               denies
               the
               Apostles
               Infallibility
               as
               well
               as
               the
               Churches
               ,
               might
               apply
               this
               restraint
               to
               the
               Apostles
               themselves
               ,
               as
               well
               as
               he
               now
               applies
               it
               to
               their
               Successors
               .
            
             But
             they
             are
             strange
             kind
             of
             Sectaries
             indeed
             who
             deny
             the
             
               Apostles
               Infallibility
            
             ,
             and
             my
             memory
             doth
             not
             serve
             me
             with
             any
             such
             who
             asserted
             
               Christs
               Infallibility
            
             and
             denyed
             the
             Apostles
             ;
             but
             if
             there
             be
             any
             such
             Sectaries
             ,
             let
             us
             know
             them
             ,
             that
             we
             may
             then
             say
             ,
             There
             are
             some
             in
             the
             world
             who
             believe
             great
             absurdities
             as
             well
             as
             you
             .
             However
             let
             us
             for
             the
             present
             ,
             take
             this
             for
             a
             supposition
             ,
             that
             any
             men
             might
             do
             so
             ;
             whether
             then
             they
             might
             not
             say
             ,
             the
             Apostles
             were
             only
             Infallible
             when
             they
             spake
             
               Christs
               words
            
             and
             not
             their
             own
             ,
             
               i.
               e.
            
             delivered
             his
             
             Doctrine
             and
             not
             any
             other
             .
             No
             doubt
             they
             might
             ,
             and
             said
             very
             well
             in
             it
             too
             .
             And
             if
             these
             be
             the
             Sectaries
             you
             mean
             ,
             I
             am
             one
             of
             them
             my self
             ;
             For
             I
             believe
             ,
             the
             Apostles
             were
             no
             further
             Infallible
             then
             as
             they
             delivered
             
               Christs
               Doctrine
            
             to
             the
             world
             ,
             and
             I
             suppose
             there
             are
             many
             such
             Sectaries
             besides
             my self
             .
             But
             all
             the
             difference
             then
             between
             the
             Apostles
             and
             their
             Successors
             was
             this
             ,
             that
             those
             who
             heard
             the
             
               Apostles
               Doctrine
            
             had
             ground
             to
             believe
             them
             Infallible
             in
             what
             they
             delivered
             for
             
               Christs
               Doctrine
            
             ;
             but
             we
             have
             no
             ground
             to
             believe
             so
             of
             any
             Church
             since
             the
             Apostles
             times
             ,
             that
             it
             is
             Infallible
             in
             delivering
             the
             
               Doctrine
               of
               Christ
            
             to
             others
             .
             The
             promise
             then
             of
             
               Infallible
               assistance
            
             as
             made
             to
             the
             Apostles
             doth
             imply
             that
             
               Gods
               Spirit
            
             would
             be
             so
             with
             them
             ,
             that
             they
             should
             deliver
             nothing
             for
             the
             revealed
             will
             of
             God
             or
             the
             Doctrine
             of
             Christ
             ,
             but
             what
             was
             really
             and
             truly
             so
             .
             And
             if
             you
             can
             from
             this
             or
             any
             other
             place
             prove
             such
             an
             
               Infallible
               assistance
            
             to
             the
             Church
             of
             all
             ages
             ,
             you
             do
             something
             ,
             but
             not
             otherwise
             .
             But
             for
             this
             particular
             place
             ,
             
               He
               that
               heareth
               you
               heareth
               me
            
             ;
             I
             have
             something
             more
             yet
             to
             say
             ,
             which
             may
             manifest
             how
             wholly
             impertinent
             it
             is
             to
             your
             purpose
             .
             1.
             
             It
             seems
             to
             me
             very
             questionable
             ,
             whether
             any
             such
             thing
             as
             Infallibility
             be
             at
             all
             implyed
             in
             this
             place
             :
             and
             then
             certainly
             from
             hence
             you
             cannot
             inferr
             a
             successive
             Infallibility
             in
             the
             Church
             .
             And
             the
             reasons
             why
             I
             question
             it
             ,
             are
             ,
             1.
             
             The
             Apostles
             themselves
             had
             not
             that
             continual
             
               Infallible
               assistance
            
             of
             the
             
               Spirit
               of
               God
            
             till
             after
             
               Christs
               Ascension
            
             ,
             when
             the
             promise
             of
             Christs
             sending
             his
             Spirit
             upon
             them
             was
             remarkably
             accomplished
             ,
             Will
             you
             say
             then
             they
             had
             
               Infallible
               assistance
            
             by
             the
             Spirit
             ,
             before
             the
             promise
             of
             that
             
               Infallible
               assistance
            
             was
             made
             to
             them
             ?
             If
             then
             the
             Apostles
             themselves
             had
             not
             such
             a
             continual
             
               Infallible
               assistance
            
             ,
             much
             less
             the
             LXX
             .
             Disciples
             who
             are
             here
             spoken
             of
             .
             2.
             
             The
             message
             they
             were
             sent
             upon
             did
             not
             at
             all
             require
             any
             
               Infallible
               assistance
            
             ,
             for
             it
             was
             only
             a
             
               preparative
               message
            
             ,
             they
             not
             being
             sent
             to
             deliver
             fully
             the
             
               Doctrine
               of
               Christ
            
             ,
             but
             to
             tell
             them
             ,
             
               The
               Kingdom
               of
               God
               is
               at
               hand
               ,
               or
               nigh
               unto
               you
               ,
            
             ver
             .
             9
             ,
             11.
             
               i.
               e.
            
             that
             blessed
             state
             of
             things
             under
             the
             Messias
             is
             now
             ready
             to
             be
             revealed
             to
             you
             :
             the
             whole
             design
             therefore
             of
             that
             commission
             of
             the
             LXX
             .
             Disciples
             and
             the
             Apostles
             ,
             when
             they
             were
             first
             sent
             abroad
             ,
             was
             of
             the
             same
             nature
             with
             Baptist's
             ,
             viz.
             to
             prepare
             people
             for
             the
             reception
             and
             entertainment
             of
             that
             Doctrine
             which
             Christ
             should
             deliver
             to
             them
             .
             Now
             what
             
               Infallible
               assistance
            
             can
             be
             supposed
             necessary
             in
             order
             to
             this
             ?
             3.
             
             The
             words
             imply
             nothing
             of
             
               Infallible
               assistance
            
             in
             them
             .
             For
             when
             Christ
             saith
             ,
             
               He
               that
               heareth
               you
               heareth
               me
               ,
               and
               he
               that
               despiseth
               you
               despiseth
               me
               ,
               and
               he
               that
               despiseth
               me
               despiseth
               him
               that
               sent
               me
               :
            
             the
             plain
             meaning
             is
             no
             more
             than
             this
             ,
             They
             which
             hearken
             to
             your
             message
             ,
             and
             believe
             the
             truth
             of
             what
             you
             say
             ,
             do
             therein
             manifest
             their
             readiness
             to
             hearken
             to
             me
             ,
             and
             consequently
             will
             receive
             my
             Doctrine
             ,
             when
             it
             is
             delivered
             to
             them
             ;
             but
             they
             who
             despise
             this
             message
             of
             yours
             ,
             the
             affront
             they
             offer
             you
             ,
             reflects
             most
             on
             me
             who
             sent
             you
             ;
             and
             they
             shall
             find
             to
             their
             sorrow
             ,
             that
             in
             
               rejecting
               me
            
             they
             reject
             God
             too
             ,
             who
             will
             punish
             them
             severely
             for
             it
             :
             which
             ,
             that
             it
             is
             the
             meaning
             of
             the
             words
             ,
             will
             very
             easily
             appear
             to
             any
             one
             that
             considers
             the
             scope
             and
             design
             of
             the
             place
             .
             Now
             is
             it
             not
             possible
             for
             any
             to
             declare
             their
             respect
             to
             Christ
             by
             receiving
             his
             Messengers
             ,
             without
             believing
             those
             Messengers
             to
             be
             
               Infallibl●
               ▪
            
             If
             that
             be
             possible
             ,
             then
             what
             kind
             of
             Infallibility
             can
             you
             hence
             inferr
             ?
             2.
             
             Suppose
             I
             should
             grant
             these
             
               LXX
               Infallible
            
             in
             what
             they
             delivered
             ,
             yet
             nothing
             can
             be
             hence
             drawn
             for
             the
             
               Churches
               continual
               Infallibility
            
             ,
             because
             of
             the
             
             different
             reason
             of
             one
             from
             the
             other
             ,
             and
             that
             will
             appear
             in
             these
             things
             .
             1.
             
             These
             were
             immediately
             sent
             abroad
             by
             Christ
             himself
             ,
             when
             there
             were
             no
             
               Infallible
               writings
            
             containing
             this
             Doctrine
             ,
             made
             by
             himself
             or
             his
             Apostles
             .
             And
             was
             there
             not
             then
             much
             more
             reason
             for
             such
             an
             Infallibility
             then
             there
             can
             be
             now
             ?
             2.
             
             These
             had
             sufficient
             evidences
             to
             attest
             that
             Infallibility
             ,
             by
             that
             power
             of
             Miracles
             ,
             which
             they
             had
             in
             curing
             diseases
             and
             casting
             out
             of
             Devils
             ,
             ver
             .
             9.
             —
             17.
             
             And
             therefore
             those
             they
             were
             sent
             to
             had
             sufficient
             inducement
             to
             believe
             such
             an
             Infallibility
             ,
             if
             they
             had
             pretended
             to
             it
             ;
             when
             therefore
             you
             can
             prove
             the
             like
             of
             your
             
               lawfully
               sent
               Doctors
               and
               Pastors
            
             ,
             either
             a-part
             or
             in
             a
             
               General
               Council
            
             ,
             you
             may
             then
             from
             hence
             argue
             some
             thing
             toward
             that
             Infallibility
             ,
             but
             not
             before
             .
          
           
             In
             your
             following
             words
             you
             acknowledge
             a
             difference
             in
             applying
             this
             text
             to
             the
             Apostles
             and
             
               their
               Successors
               ,
               For
               it
               was
               true
               in
               every
               one
               of
               the
               Apostles
               apart
               ,
               but
               it
               is
               not
               so
               in
               every
               one
               of
               the
               succeeding
               Pastors
            
             ;
             and
             for
             this
             you
             give
             these
             Reasons
             ,
             1.
             
             
               Your
               adversaries
               and
               you
               are
               agreed
               in
               it
               ,
            
             viz.
             
               That
               the
               Pastors
               apart
               are
               fallible
               .
            
             2.
             
             
               'T
               is
               manifest
               by
               experience
               ,
               that
               many
               eminent
               Pastors
               have
               not
               only
               been
               erronious
               ,
               but
               heretical
               .
            
             3.
             
             
               There
               is
               universal
               Tradition
               for
               it
               .
            
             4.
             
             
               Plain
               Scripture
               for
               it
               ,
               that
               even
               from
               themselves
               there
               should
               arise
               some
               that
               should
               speak
               perverse
               things
               .
            
             These
             reasons
             I
             acknowledge
             to
             be
             so
             true
             ,
             that
             ,
             if
             you
             had
             expressed
             the
             Pope
             himself
             in
             them
             ,
             you
             could
             not
             have
             proved
             his
             fallibility
             better
             ,
             then
             by
             
               Experience
               ,
               Consent
            
             ,
             and
             Scripture
             .
             But
             yet
             you
             have
             two
             Reserves
             in
             a
             Corner
             ,
             which
             marr
             all
             the
             rest
             ,
             viz.
             that
             from
             these
             places
             you
             make
             
               General
               Councils
               infallible
            
             ,
             and
             ,
             according
             to
             your
             most
             received
             perswasion
             ,
             the
             Pope
             too
             .
             Do
             you
             so
             indeed
             ?
             and
             from
             these
             places
             ?
             and
             both
             of
             them
             Infallible
             ,
             whether
             they
             agree
             or
             not
             ?
             But
             if
             our
             reasons
             be
             not
             stronger
             against
             any
             such
             Infallibility
             deducible
             from
             these
             places
             ,
             than
             yours
             are
             for
             it
             (
             for
             I
             have
             not
             seen
             any
             )
             I
             am
             content
             to
             blind
             my
             understanding
             so
             much
             ,
             if
             I
             can
             ,
             as
             to
             believe
             what
             you
             say
             ,
             
               That
               to
               give
               reasons
               against
               your
               exposition
               is
               impossible
               .
            
             
             But
             as
             your
             reason
             in
             all
             other
             things
             is
             weak
             ,
             so
             in
             this
             it
             appears
             ,
             that
             either
             your
             ignorance
             or
             your
             confidence
             is
             intolerable
             .
          
           
             
             The
             next
             place
             ,
             is
             ,
             Matth.
             28.20
             .
             
               I
               am
               with
               you
               alwaies
               ,
               even
               unto
               the
               end
               of
               the
               world
               .
            
             To
             which
             his
             Lordship
             saith
             ,
             
               Yes
               most
               certain
               it
               is
               ,
               present
               by
               his
               spirit
            
             ;
             
             
               for
               else
               in
               bodily
               presence
               ,
               he
               continued
               not
               with
               his
               Apostles
               but
               during
               his
               abode
               on
               earth
               .
               And
               this
               promise
               of
               his
               spiritual
               presence
               was
               to
               their
               Successors
               ;
               else
               why
               to
               the
               end
               of
               the
               world
               ?
               The
               Apostles
               did
               not
               ,
               could
               not
               live
               so
               long
               ;
               But
               then
               to
               the
               Successors
               ,
               the
               Promise
               goes
               no
               further
               ,
               than
               ,
               I
               am
               with
               you
               alwaies
               ,
               which
               reaches
               to
               continual
               assistance
               ,
               but
               not
               to
               Divine
               and
               Infallible
               .
            
             What
             say
             you
             now
             to
             this
             ?
             Why
             forsooth
             ,
             
               It
               is
               the
               same
               answer
               as
               before
               ,
               and
               therefore
               deserves
               no
               further
               refutation
               .
            
             But
             doth
             it
             not
             deserve
             some
             further
             proof
             of
             your
             Infallibility
             from
             this
             place
             ?
             Or
             are
             you
             content
             to
             let
             it
             go
             ,
             because
             you
             cannot
             but
             see
             ,
             that
             a
             
               spiritual
               presence
            
             and
             not
             infallible
             is
             hereby
             promised
             ,
             either
             to
             the
             Apostles
             or
             their
             Successors
             ,
             although
             from
             other
             places
             it
             appears
             ,
             that
             the
             
               spiritual
               presence
            
             of
             Christ
             with
             his
             Apostles
             did
             extend
             to
             so
             high
             a
             degree
             ,
             as
             to
             make
             them
             infallible
             in
             what
             they
             delivered
             for
             the
             
               Doctrine
               of
               Christ
            
             ,
             but
             no
             place
             of
             Scripture
             doth
             assert
             so
             much
             of
             the
             
               Churches
               infallibility
            
             .
             It
             is
             well
             then
             that
             you
             grant
             ,
             that
             St.
             Gregory
             did
             not
             believe
             any
             
               infallible
               assistance
            
             in
             the
             
               Pastors
               of
               the
               Church
            
             ;
             but
             (
             you
             say
             )
             
               he
               understood
               it
               of
               them
               apart
               ,
            
             to
             make
             which
             probable
             ,
             you
             must
             produce
             some
             other
             
             places
             ,
             where
             he
             saith
             otherwise
             of
             them
             in
             Council
             .
             But
             how
             a
             gracious
             
               presence
               of
               Christ
            
             with
             his
             Church
             ,
             which
             you
             grant
             
               Rhabanus
               Maurus
            
             meant
             by
             this
             place
             ,
             should
             suppose
             a
             
               conjunctive
               infallibility
            
             of
             the
             Pastors
             as
             a
             necessary
             foundation
             and
             support
             of
             the
             
               Church
               diffusive
            
             ,
             I
             confess
             is
             beyond
             my
             understanding
             ;
             but
             at
             least
             you
             say
             ,
             
               it
               denies
               it
               not
            
             :
             neither
             doth
             it
             deny
             that
             you
             or
             I
             are
             infallible
             ;
             but
             doth
             it
             therefore
             follow
             that
             we
             are
             so
             ?
             What
             places
             you
             produce
             (
             or
             rather
             bid
             us
             go
             seek
             for
             out
             of
             the
             Fathers
             )
             
               to
               prove
               that
               they
               ,
               in
               effect
               ,
            
             (
             it
             seems
             then
             ,
             not
             evidently
             )
             
               do
               attribute
               infallibility
               to
               the
               Church
            
             (
             but
             by
             no
             means
             
               Divine
               infallibility
            
             ,
             for
             this
             is
             more
             than
             the
             third
             time
             that
             you
             have
             forbid
             the
             Banes
             between
             those
             two
             words
             Divine
             and
             Infallible
             )
             will
             to
             any
             that
             reads
             them
             appear
             to
             be
             capable
             of
             proving
             no
             more
             than
             the
             
               Perpetuity
               of
               a
               Church
            
             in
             the
             world
             ;
             but
             if
             any
             of
             them
             can
             do
             any
             better
             service
             ,
             I
             doubt
             not
             ,
             but
             we
             shall
             again
             meet
             with
             them
             ,
             and
             therefore
             shall
             adjourn
             their
             consideration
             to
             a
             more
             convenient
             place
             .
             
               To
               prove
               that
               any
               of
               the
               Fathers
               have
               denyed
               this
               place
               to
               extend
               to
               infallibility
               ,
            
             is
             a
             very
             unreasonable
             thing
             which
             you
             put
             
               the
               Bishop
               and
               his
               party
               upon
               ,
            
             because
             they
             only
             deliver
             what
             they
             conceive
             the
             meaning
             of
             places
             to
             be
             ,
             without
             reflections
             on
             any
             Heresies
             ,
             but
             such
             as
             were
             most
             prevalent
             in
             their
             own
             times
             .
             And
             if
             your
             Church
             had
             in
             their
             time
             challenged
             Infallibility
             from
             such
             places
             ,
             you
             might
             have
             heard
             of
             their
             Negative
             ,
             which
             at
             present
             you
             put
             us
             unreasonably
             to
             prove
             .
          
           
             Your
             answer
             to
             John
             14.16
             .
             only
             is
             ,
             
             
               that
               it
               must
               be
               understood
               in
               some
               absolute
               sense
            
             ;
             and
             doth
             not
             his
             Lordship
             say
             so
             too
             ,
             
               viz.
               in
               regard
               of
               Consolation
               and
               Grace
               .
            
             But
             if
             you
             say
             ,
             there
             can
             be
             no
             other
             absolute
             sense
             ,
             but
             an
             
               infallible
               assistance
            
             ,
             you
             would
             do
             well
             to
             prove
             it
             and
             not
             barely
             to
             suppose
             it
             :
             and
             so
             likewise
             ,
             what
             follows
             as
             to
             John
             16.13
             .
             (
             which
             his
             Lordship
             justly
             restrains
             to
             the
             Apostles
             alone
             )
             you
             tell
             us
             ,
             
               That
               you
               contend
               ,
               that
               in
               whatsoever
               sense
               all
               truth
               is
               to
               be
               understood
               in
               respect
               of
               each
               Apostle
               apart
               ,
               it
               is
               also
               to
               be
               understood
               in
               relation
               to
               their
               Successors
               ,
               assembled
               in
               a
               full
               Representative
               of
               the
               whole
               Church
               .
               That
               you
               contend
               ,
            
             we
             grant
             ;
             but
             we
             say
             ,
             it
             is
             without
             sense
             or
             reason
             .
             And
             therefore
             come
             to
             examine
             what
             you
             produce
             for
             it
             .
             Your
             first
             reason
             ,
             
             
               Because
               the
               Representative
               of
               the
               Church
               in
               General
               Council
               ,
               and
               the
               Bishop
               of
            
             Rome
             
               as
               Pastor
               of
               the
               whole
               Church
               ,
               have
               equal
               power
               to
               oblige
               the
               Church
               to
               believe
               what
               they
               deliver
               ,
               as
               each
               Apostle
               had
               ,
            
             is
             utterly
             denied
             ,
             and
             must
             be
             more
             then
             barely
             supposed
             as
             it
             is
             here
             .
             Your
             second
             ,
             which
             you
             call
             
               the
               Fundamental
               reason
            
             of
             this
             Exposition
             is
             ,
             in
             short
             ,
             
             
               That
               the
               preservation
               of
               the
               Church
               requires
               infallibility
               in
               future
               ages
               of
               the
               Church
               ,
               as
               well
               as
               in
               the
               Apostles
               times
               ,
            
             which
             is
             again
             utterly
             denied
             ;
             And
             the
             next
             time
             you
             write
             ,
             I
             pray
             prove
             your
             reasons
             well
             ;
             and
             think
             not
             your
             confident
             producing
             things
             you
             know
             are
             denied
             by
             us
             ,
             will
             serve
             for
             reasons
             against
             us
             .
             Before
             you
             can
             sufficiently
             prove
             that
             any
             rite
             of
             the
             Church
             ,
             not
             mentioned
             in
             Scripture
             ,
             had
             the
             
               Holy
               Ghost
            
             for
             its
             Authour
             ,
             especially
             when
             contrary
             to
             a
             custome
             expressed
             in
             Scripture
             ,
             you
             must
             do
             more
             then
             produce
             a
             single
             testimony
             of
             St.
             Augustine
             for
             it
             ;
             who
             was
             apt
             to
             suppose
             the
             
               Holy
               Ghost
            
             might
             be
             pleased
             with
             such
             things
             ,
             which
             the
             Church
             ,
             though
             not
             therein
             infallible
             ,
             might
             consent
             in
             the
             practise
             of
             .
             Which
             certainly
             is
             far
             from
             supposing
             the
             Church
             to
             have
             infallible
             assistance
             with
             it
             ,
             in
             delivering
             Doctrines
             of
             Faith
             ;
             because
             some
             things
             might
             be
             used
             in
             the
             Church
             which
             the
             
               Holy
               Ghost
            
             might
             be
             supposed
             not
             displeased
             with
             ,
             which
             is
             the
             utmost
             can
             be
             made
             of
             your
             citation
             out
             of
             St.
             Austin
             .
          
           
           
             It
             seems
             you
             were
             aware
             of
             that
             disparity
             between
             the
             Apostles
             times
             and
             ours
             ,
             as
             to
             the
             pretence
             of
             Infallibility
             ,
             because
             the
             Apostles
             were
             first
             to
             deliver
             this
             Doctrine
             to
             the
             world
             ,
             and
             after
             to
             consign
             it
             by
             writing
             to
             future
             ages
             ;
             from
             whence
             it
             were
             easie
             to
             inferr
             ,
             there
             could
             not
             be
             that
             necessity
             of
             a
             
               Continual
               Infallible
               Assistance
            
             in
             the
             Church
             ,
             because
             the
             Doctrine
             infallibly
             delivered
             by
             them
             is
             preserved
             in
             the
             Church
             by
             the
             
               Infallible
               Records
               of
               it
            
             .
             But
             to
             this
             your
             answer
             is
             considerable
             .
             
               What
               wise
               man
            
             (
             say
             you
             )
             
               would
               go
               about
               to
               raise
               a
               stately
               building
               for
               many
               ages
               ,
            
             
             
               and
               satisfie
               himself
               with
               laying
               a
               Foundation
               to
               last
               but
               for
               a
               few
               years
               ?
               Our
               Saviour
               the
               wisest
               of
               Architects
               ,
               is
               not
               to
               be
               thought
               to
               have
               founded
               this
               incomparable
               building
               of
               the
               Church
               upon
               sand
               ;
               which
               must
               infallibly
               have
               happened
               ,
               had
               he
               not
               intended
               to
               afford
               his
               continual
               assistance
               also
               to
               the
               succeeding
               Pastors
               of
               the
               Church
               ,
               to
               lead
               them
               ,
               when
               assembled
               in
               a
               General
               Council
               ,
               into
               all
               those
               truths
               wherein
               he
               first
               setled
               the
               Apostles
               .
            
             Whether
             you
             call
             this
             arguing
             for
             the
             
               Churches
               infallibility
            
             ,
             or
             libelling
             against
             our
             
               blessed
               Saviour
            
             if
             he
             hath
             not
             done
             what
             you
             would
             have
             him
             ,
             is
             hard
             to
             determine
             .
             I
             am
             sure
             ,
             it
             is
             arguing
             
               ab
               absurdo
            
             with
             a
             witness
             ;
             for
             if
             he
             hath
             not
             done
             ,
             just
             as
             you
             fancy
             he
             should
             have
             done
             ;
             he
             must
             venture
             to
             be
             accounted
             an
             Ignoramus
             and
             Impostor
             before
             ,
             and
             here
             
               to
               do
               that
               which
               no
               wise
               man
               would
               have
               done
               ,
            
             viz.
             
               build
               a
               stately
               Fabrick
               ,
               the
               Church
               ,
               upon
               the
               Sands
               .
            
             So
             it
             seems
             you
             account
             
               the
               Prophets
               and
               the
               Apostles
            
             :
             for
             if
             the
             Apostle
             may
             be
             credited
             ,
             
             
               we
               are
               built
               on
               the
               Foundation
               of
               the
               Apostles
               and
               Prophets
               ,
               Jesus
               Christ
               himself
               being
               the
               chief
               Corner-stone
               .
            
             And
             this
             is
             it
             you
             must
             mean
             
               by
               being
               built
               on
               the
               sand
            
             ;
             for
             herein
             it
             is
             plain
             ,
             the
             Church
             is
             built
             on
             these
             ,
             viz.
             that
             
               Infallible
               doctrine
            
             which
             was
             delivered
             
               by
               them
            
             ,
             but
             here
             is
             not
             one
             word
             or
             the
             least
             intimation
             of
             an
             
               inherent
               infallibility
            
             in
             the
             Church
             which
             was
             to
             be
             its
             foundation
             so
             as
             to
             secure
             it
             from
             all
             errour
             .
             
               And
               this
            
             (
             you
             say
             )
             
               must
               infallibly
               happen
               ,
               if
               there
               be
               not
               the
               same
               infallibility
               in
               General
               Councils
               which
               was
               in
               the
               Apostles
            
             ;
             for
             that
             I
             suppose
             must
             be
             the
             meaning
             of
             your
             last
             words
             ,
             if
             they
             be
             to
             the
             purpose
             .
             But
             how
             groundless
             your
             pretence
             of
             the
             Infallibility
             of
             
               General
               Councils
            
             is
             ,
             will
             appear
             when
             we
             come
             to
             that
             subject
             ;
             but
             have
             you
             so
             little
             of
             common
             sense
             and
             reason
             with
             you
             ,
             as
             to
             suppose
             the
             Church
             presently
             notwithstanding
             the
             
               Divine
               Revelation
            
             of
             the
             
               Doctrine
               of
               Christianity
            
             in
             Scripture
             to
             be
             built
             on
             Sand
             ,
             if
             
               General
               Councils
               be
               not
               infallible
            
             ?
             Is
             there
             not
             sufficient
             ground
             to
             rely
             on
             the
             Doctrine
             of
             Christianity
             ,
             supposing
             there
             never
             had
             been
             any
             
               General
               Council
            
             in
             the
             world
             ?
             What
             was
             the
             Church
             built
             on
             before
             the
             
               Nicene
               Council
            
             ,
             only
             on
             Sand
             ?
             surely
             the
             Wind
             and
             Billows
             of
             persecutions
             would
             then
             have
             easily
             overturned
             it
             .
             What
             if
             through
             civil
             combustions
             in
             the
             Empire
             there
             could
             never
             have
             been
             any
             Assembly's
             of
             the
             Bishops
             afterwards
             ,
             must
             the
             Church
             needs
             have
             fallen
             to
             the
             ground
             for
             want
             of
             
               General
               Councils
            
             ?
             But
             why
             ,
             I
             pray
             ,
             must
             the
             Infallibility
             of
             the
             Apostles
             be
             compared
             only
             
               to
               a
               foundation
               that
               can
               last
               but
               for
               few
               years
               ?
            
             Do
             you
             suppose
             that
             these
             Apostles
             never
             did
             commit
             their
             
               Doctrine
               infallibly
            
             to
             writing
             ;
             or
             that
             these
             writings
             of
             theirs
             did
             last
             but
             for
             
               a
               few
               years
            
             ?
             without
             one
             of
             these
             ,
             it
             is
             hard
             to
             find
             out
             your
             meaning
             by
             those
             expressions
             .
             If
             you
             deny
             either
             of
             them
             ,
             I
             shall
             readily
             prove
             them
             :
             but
             if
             you
             affirm
             both
             these
             ,
             (
             as
             if
             you
             are
             heartily
             a
             Christian
             you
             must
             do
             )
             with
             what
             face
             can
             you
             say
             that
             Christ
             ,
             in
             making
             the
             Apostles
             infallible
             ,
             did
             lay
             a
             Foundation
             but
             for
             a
             few
             years
             .
             But
             thanks
             be
             to
             God
             ,
             although
             perverse
             and
             unreasonable
             men
             are
             alwaies
             quarrelling
             with
             the
             methods
             of
             
               Divine
               wisdom
            
             and
             goodness
             ,
             this
             
               Foundation
               of
               the
               Lord
               standeth
               
               sure
               still
            
             ;
             and
             ,
             as
             long
             as
             the
             
               Infallible
               Doctrine
               of
               the
               Gospel
            
             continues
             ,
             the
             Church
             will
             be
             built
             on
             a
             stedfast
             and
             unmoveable
             Rock
             ,
             which
             will
             prove
             a
             much
             surer
             Foundation
             than
             the
             
               seven
               Hills
            
             of
             Infallibility
             .
             But
             this
             is
             your
             grand
             and
             fundamental
             mistake
             ,
             to
             suppose
             a
             Church
             cannot
             continue
             without
             a
             
               vital
               inherent
               Principle
            
             of
             Infallibility
             in
             her self
             ,
             which
             must
             be
             discovered
             by
             Infallible
             Directions
             from
             the
             Head
             of
             it
             :
             whereas
             we
             grant
             the
             necessity
             of
             an
             
               Infallible
               Foundation
            
             of
             Faith
             ,
             but
             cannot
             discern
             either
             from
             
               Scripture
               ,
               Reason
            
             ,
             or
             Antiquity
             ,
             that
             there
             must
             be
             a
             living
             and
             standing
             
               Infallible
               Judge
            
             ,
             which
             must
             deliver
             and
             interpret
             those
             Infallible
             Records
             to
             us
             .
             We
             grant
             then
             Infallibility
             in
             the
             Foundation
             of
             Faith
             ,
             we
             assert
             the
             highest
             Certainty
             of
             the
             Infallibility
             of
             that
             Foundation
             ,
             we
             declare
             that
             the
             owning
             of
             that
             
               Infallible
               Foundation
            
             is
             that
             which
             makes
             men
             Christians
             (
             the
             body
             of
             whom
             we
             call
             a
             Church
             )
             we
             further
             grant
             ,
             that
             Christ
             hath
             left
             in
             his
             Church
             sufficient
             means
             for
             the
             preservation
             of
             it
             in
             Truth
             and
             Unity
             ;
             but
             we
             deny
             that
             ever
             he
             promised
             such
             an
             Infallibility
             to
             be
             constantly
             resident
             in
             that
             Church
             ,
             as
             was
             in
             the
             Prophets
             and
             Apostles
             ;
             and
             that
             neither
             any
             intention
             of
             Christ
             ,
             or
             any
             reason
             in
             the
             thing
             can
             be
             manifested
             ,
             why
             such
             an
             Infallibility
             should
             be
             so
             necessary
             for
             the
             
               Churches
               preservation
            
             ,
             that
             without
             it
             the
             
               Wisdom
               of
               Christ
            
             must
             be
             questioned
             ,
             and
             the
             Church
             built
             on
             a
             sandy
             Foundation
             .
             Your
             citation
             of
             
               Vincentius
               Lyrinensis
            
             proves
             nothing
             but
             the
             Churches
             constancy
             in
             adhering
             to
             that
             Doctrine
             of
             Faith
             ,
             which
             was
             delivered
             from
             the
             beginning
             ;
             but
             how
             that
             should
             prove
             a
             
               Constant
               Infallibility
            
             ,
             I
             cannot
             understand
             ,
             unless
             it
             is
             impossible
             that
             there
             should
             be
             any
             Truth
             ,
             where
             there
             is
             no
             inherent
             Infallibility
             .
             Thus
             we
             see
             ,
             what
             very
             little
             success
             you
             have
             in
             the
             attempt
             of
             proving
             the
             Churches
             continual
             Infallibility
             from
             Scripture
             .
          
           
             From
             hence
             you
             proceed
             to
             the
             consideration
             of
             the
             way
             ,
             
             How
             Scripture
             and
             Tradition
             do
             mutually
             confirm
             each
             other
             .
             His
             Lordship
             grants
             ,
             
               That
               they
               do
               mutually
               ,
               but
               not
               equally
               ,
               confirm
               the
               authority
               either
               of
               other
               .
            
             
             
               For
               Scripture
               doth
               infallibly
               confirm
               the
               authority
               of
               Church-Traditions
               ,
               truly
               so
               called
               :
               but
               Tradition
               doth
               but
               morally
               and
               probably
               confirm
               the
               authority
               of
               the
               Scripture
               .
               This
            
             (
             you
             say
             )
             
               is
               apparently
               false
            
             ,
             but
             endeavour
             not
             to
             make
             it
             evident
             ,
             that
             it
             is
             so
             :
             Only
             you
             say
             ,
             
             
               A.
               C.
               refused
               already
               to
               grant
               it
               .
               Et
               quid
               tum
               postea
               ?
            
             Must
             every
             thing
             be
             false
             which
             
               A.
               C.
            
             refuses
             to
             grant
             ?
             But
             let
             us
             see
             ,
             whether
             his
             Similitude
             makes
             it
             out
             .
             For
             (
             saith
             he
             )
             
               't
               is
               as
               a
               Kings
               Embassadours
               word
               of
               mouth
               ,
               and
               his
               Kings
               Letters
               bear
               mutual
               witness
               to
               each
               other
               .
               Just
               so
               indeed
            
             (
             saith
             his
             Lordship
             )
             
               For
               his
               Kings
               Letters
               of
               Credence
               under
               hand
               and
               Seal
               ,
               confirm
               the
               Embassadours
               authority
               infallibly
               to
               all
               that
               know
               his
               Seal
               and
               hand
               :
               But
               the
               Embassadours
               word
               of
               mouth
               confirms
               his
               Kings
               Letters
               ,
               but
               only
               probably
               .
               For
               else
               ,
               Why
               are
               they
               call●d
               Letters
               of
               Credence
               ,
               if
               they
               give
               not
               him
               more
               credit
               ,
               than
               he
               gives
               them
               ?
            
             To
             which
             you
             make
             a
             large
             Reply
             .
             1.
             
             
               That
               the
               Kings
               hand
               and
               Seal
               cannot
               confirm
               infallibly
               to
               a
               Forein
               King
               ,
               who
               neither
               knows
               hand
               nor
               Seal
               ,
               the
               Embassadours
               authority
               ;
               and
               therefore
               this
               reacheth
               not
               the
               business
               ,
               How
               we
               should
               know
               infallibly
               ,
               that
               the
               Scripture
               is
               Gods
               Word
               .
            
             2.
             
             
               That
               the
               primary
               reason
               ,
               Why
               the
               Embassadour
               is
               admitted
               ,
               is
               his
               own
               credit
               ,
               to
               which
               correspond
               the
               motives
               of
               Credibility
               of
               the
               Church
               ,
               by
               which
               the
               Letters
               of
               Credence
               are
               admitted
               .
            
             3.
             
             
               That
               none
               can
               give
               authority
               to
               the
               Letters
               of
               Credence
               ,
               or
               be
               infallibly
               certain
               of
               them
               ,
               but
               such
               as
               infallibly
               know
               that
               hand
               and
               Seal
               .
            
             4.
             
             
               That
               none
               can
               infallibly
               know
               that
               hand
               and
               Seal
               ,
               but
               such
               as
               are
               certain
               of
               the
               Embassadours
               sincerity
               .
            
             But
             ,
             Doth
             all
             this
             disprove
             
             what
             his
             Lordship
             saith
             ,
             That
             though
             there
             be
             a
             
               mutual
               Testimony
            
             ,
             yet
             it
             
               is
               not
               equal
            
             ;
             for
             ,
             although
             the
             
               Letters
               of
               Credence
            
             might
             be
             the
             sooner
             read
             and
             admitted
             of
             ,
             on
             the
             
               Embassadours
               Reputation
            
             and
             Sincerity
             ,
             yet
             still
             those
             Letters
             themselves
             ,
             upon
             the
             delivery
             of
             them
             ,
             may
             further
             ,
             and
             in
             a
             higher
             degree
             ,
             confirm
             the
             Prince
             he
             is
             sent
             to
             ,
             of
             his
             authority
             to
             act
             as
             Embassadour
             .
             Supposing
             then
             ,
             that
             there
             be
             a
             sufficient
             Testimony
             ,
             that
             these
             Letters
             were
             sealed
             by
             the
             Secretary
             of
             State
             ,
             who
             did
             manifest
             his
             Sincerity
             in
             the
             highest
             manner
             in
             the
             sealing
             of
             them
             ;
             though
             a
             
               Forein
               Prince
            
             might
             not
             know
             the
             
               hand
               and
               Seal
            
             ,
             yet
             upon
             such
             a
             creditable
             Testimony
             ,
             he
             may
             be
             assured
             that
             they
             were
             sealed
             by
             the
             Prince
             himself
             .
             But
             then
             withall
             ,
             if
             the
             Embassadour
             ,
             to
             assure
             the
             Prince
             ,
             offers
             his
             own
             life
             to
             attest
             the
             truth
             of
             his
             Credentials
             ,
             and
             the
             Prince
             by
             reading
             the
             Letters
             ,
             find
             something
             in
             them
             which
             could
             not
             be
             written
             by
             any
             other
             than
             that
             Prince
             ,
             he
             then
             hath
             the
             highest
             certainty
             he
             can
             desire
             .
             This
             is
             the
             case
             between
             Tradition
             and
             
               Scripture
               ;
               General
               Tradition
            
             at
             first
             makes
             way
             for
             the
             first
             admission
             of
             Scripture
             ,
             as
             the
             general
             repute
             of
             an
             Embassadours
             coming
             doth
             for
             his
             access
             to
             the
             Prince
             ;
             the
             particular
             Tradition
             of
             the
             Church
             ,
             is
             like
             the
             Embassadours
             affirming
             to
             the
             Prince
             ,
             that
             he
             hath
             Letters
             of
             Credence
             with
             him
             ;
             but
             then
             ,
             when
             he
             enquires
             into
             the
             Certainty
             of
             those
             Letters
             ,
             those
             Motives
             of
             Credibility
             (
             not
             which
             relate
             to
             the
             person
             of
             the
             Embassadour
             )
             but
             which
             evidently
             prove
             the
             sealing
             of
             those
             Letters
             (
             as
             the
             constant
             Testimony
             of
             such
             who
             were
             present
             at
             it
             ,
             the
             Secretaries
             and
             Embassadours
             venturing
             their
             lives
             upon
             it
             )
             must
             confirm
             him
             in
             that
             ;
             and
             lastly
             ,
             his
             own
             reading
             the
             Credentials
             ,
             give
             him
             the
             highest
             
               Confirmation
               ,
               i.
               e.
            
             The
             testimony
             of
             those
             who
             saw
             the
             miracles
             of
             
               Christ
               and
               his
               Apostles
            
             ,
             and
             confirmed
             the
             Truth
             of
             their
             Testimony
             ,
             by
             their
             dying
             for
             it
             ,
             are
             the
             highest
             inducement
             to
             our
             believing
             that
             the
             Scriptures
             were
             sealed
             by
             God
             himself
             in
             the
             miracles
             wrought
             ,
             and
             written
             by
             his
             own
             hand
             ,
             his
             Spirit
             infallibly
             assisting
             the
             Apostle
             ;
             but
             still
             ,
             after
             all
             this
             ,
             when
             in
             these
             very
             Scriptures
             we
             read
             such
             things
             as
             we
             cannot
             reasonably
             suppose
             could
             come
             from
             any
             but
             God
             himself
             ;
             this
             doth
             in
             the
             highest
             degree
             settle
             and
             confirm
             our
             Faith.
             Therefore
             ,
             as
             to
             the
             main
             scope
             for
             which
             this
             Similitude
             was
             used
             by
             his
             Lordship
             ,
             it
             holds
             still
             ;
             but
             your
             mistake
             lyes
             ,
             in
             supposing
             that
             the
             Embassadours
             reception
             depended
             wholly
             on
             his
             own
             single
             Testimony
             ,
             and
             that
             was
             enough
             to
             make
             any
             Prince
             infallibly
             certain
             that
             his
             Letters
             of
             Credence
             are
             true
             ,
             which
             cannot
             be
             ,
             unless
             he
             knows
             before-hand
             that
             Embassadour
             to
             be
             
               infallibly
               true
            
             ,
             which
             is
             impossible
             to
             be
             supposed
             at
             his
             first
             reception
             .
             Yet
             this
             is
             plainly
             your
             case
             ,
             that
             the
             Scriptures
             are
             to
             be
             infallibly
             believed
             on
             the
             single
             Testimony
             of
             the
             
               present
               Church
            
             ,
             which
             is
             ,
             to
             make
             the
             Embassadour
             himself
             give
             authority
             to
             his
             Letters
             of
             Credence
             ,
             and
             set
             
               hand
               and
               seal
            
             to
             them
             .
             Whereas
             the
             contrary
             is
             most
             evident
             to
             be
             true
             .
             But
             then
             ,
             supposing
             these
             Credentials
             admitted
             ,
             the
             Prince
             transacts
             with
             the
             Embassadour
             ,
             according
             to
             that
             power
             which
             is
             conveyed
             to
             him
             therein
             .
             And
             thus
             it
             is
             in
             the
             present
             case
             :
             Not
             as
             though
             a
             Prince
             treated
             every
             Envoy
             with
             equal
             respect
             to
             an
             Embassadour
             ,
             no
             more
             ought
             any
             Pastors
             of
             the
             Church
             be
             received
             ,
             but
             according
             to
             that
             power
             and
             authority
             which
             their
             
               Credentials
               ,
               viz.
            
             the
             Scriptures
             do
             convey
             to
             them
             .
             We
             own
             therefore
             the
             Apostles
             as
             Gods
             immediate
             Embassadours
             ,
             whose
             miracles
             did
             attest
             their
             commission
             from
             Heaven
             to
             all
             they
             came
             to
             ;
             and
             no
             persons
             could
             pretend
             ignorance
             ,
             that
             this
             is
             
               Gods
               hand
               and
               Seal
            
             ;
             but
             all
             other
             Pastors
             of
             the
             Church
             we
             look
             on
             only
             as
             Agents
             settled
             to
             hold
             correspondency
             between
             
             God
             and
             Vs
             ,
             but
             no
             extraordinary
             Embassadours
             ,
             who
             must
             be
             looked
             on
             as
             immediately
             transacting
             by
             the
             
               Infallible
               Commission
            
             of
             Heaven
             .
             When
             therefore
             the
             Pastor
             or
             Pastors
             of
             your
             Church
             shall
             bring
             new
             Credentials
             from
             Heaven
             ,
             attested
             with
             the
             same
             Broad-seal
             of
             Heaven
             ,
             which
             the
             Apostles
             had
             ,
             
               viz.
               Miracles
            
             ,
             we
             shall
             then
             receive
             them
             in
             the
             same
             capacity
             as
             
               Apostles
               ,
               viz.
            
             acting
             by
             an
             
               Infallible
               Commission
            
             ,
             but
             not
             till
             then
             .
             By
             which
             I
             have
             given
             a
             sufficient
             Answer
             to
             what
             follows
             ,
             concerning
             the
             credit
             which
             is
             given
             to
             
               Christ's
               Legats
            
             as
             to
             himself
             ;
             for
             hereby
             it
             appears
             they
             are
             to
             have
             no
             greater
             authority
             than
             their
             Commission
             gives
             them
             .
             Produce
             therefore
             an
             Infallible
             Commission
             for
             your
             
               Pastors
               Infallibility
            
             ,
             either
             apart
             ,
             or
             conjunctly
             ,
             and
             we
             shall
             receive
             it
             ;
             but
             not
             else
             .
             Whether
             A.C.
             in
             the
             words
             following
             ,
             doth
             in
             terms
             attribute
             
               Divine
               and
               Infallible
               authority
               to
               the
               Church
               ,
               supposing
               it
               infallibly
               assisted
               by
               the
               Holy
               Ghost
               ,
            
             is
             very
             little
             material
             ;
             for
             ,
             Whether
             he
             owns
             it
             or
             no
             ,
             it
             is
             sufficient
             that
             it
             necessarily
             follows
             from
             his
             Doctrine
             of
             Infallibility
             .
             For
             ,
             How
             can
             the
             Church
             be
             infallible
             by
             virtue
             of
             those
             Promises
             ,
             wherein
             
               Divine
               Infallibility
            
             ,
             you
             say
             ,
             is
             promised
             ,
             and
             by
             virtue
             of
             which
             the
             Apostles
             had
             
               Divine
               Infallibility
            
             ,
             and
             yet
             the
             Church
             not
             to
             be
             
               divinely
               Infallible
            
             ?
             The
             remainder
             of
             this
             Chapter
             ,
             which
             concerns
             the
             sense
             of
             the
             Fathers
             in
             this
             Controversie
             ,
             will
             particularly
             be
             considered
             in
             the
             next
             ,
             which
             is
             purposely
             designed
             for
             it
             .
          
        
         
           
             CHAP.
             IX
             .
             The
             Sense
             of
             the
             Fathers
             in
             this
             Controversie
             .
          
           
             
               The
               Judgement
               of
               Antiquity
               enquired
               into
               ,
               especially
               of
               the
               three
               first
               Centuries
               ;
               and
               the
               reasons
               for
               it
               .
               The
               several
               Testimonies
               of
               
                 Justin
                 Martyr
                 ,
                 Athenagoras
                 ,
                 Tatianus
                 ,
                 Irenaeus
                 ,
                 Clemens
                 Alexandrinus
                 ,
              
               and
               all
               the
               Fathers
               who
               writ
               in
               vindication
               of
               Christian
               Religion
               ,
               manifested
               to
               concurr
               fully
               with
               our
               way
               of
               resolving
               Faith.
               C's
               .
               Answers
               to
               
                 Vincentius
                 Lyrinensis
              
               ,
               à
               Gandavo
               ,
               and
               the
               Fathers
               produced
               by
               his
               Lordship
               ,
               pitifully
               weak
               .
               The
               particulars
               of
               his
               9th
               .
               Chapter
               examined
               .
               S.
               Augustine's
               Testimony
               vindicated
               .
               C's
               .
               nauseous
               Repetitions
               sent
               as
               Vagrants
               to
               their
               several
               homes
               .
               His
               Lordships
               Considerations
               found
               too
               heavy
               for
               C's
               .
               Answers
               .
               In
               what
               sense
               the
               Scripture
               may
               be
               called
               a
               Praecognitum
               .
               What
               way
               the
               Jews
               resolved
               their
               Faith.
               This
               Controversie
               ,
               and
               the
               first
               Part
               ,
               concluded
               .
            
          
           
             HAving
             thus
             largely
             considered
             ,
             whatever
             you
             could
             pretend
             to
             ,
             
             for
             the
             advantage
             of
             your
             own
             cause
             ,
             or
             the
             prejudice
             of
             ours
             ,
             from
             Reason
             and
             Scripture
             ;
             nothing
             can
             be
             supposed
             to
             remain
             considerable
             ,
             but
             the
             judgement
             of
             the
             
               Primitive
               Church
            
             in
             this
             present
             Controversie
             .
             And
             next
             to
             Scripture
             and
             Reason
             ,
             I
             attribute
             so
             much
             to
             the
             sense
             of
             the
             
               Christian
               Church
            
             in
             the
             ages
             next
             succeeding
             the
             Apostles
             ,
             that
             it
             is
             no
             mean
             confirmation
             to
             me
             of
             the
             truth
             of
             the
             
               Protestant
               Way
               of
               resolving
               Faith
            
             ,
             and
             of
             the
             falsity
             of
             yours
             ,
             that
             I
             see
             the
             one
             so
             exactly
             concurring
             ,
             and
             the
             other
             so
             apparently
             contrary
             to
             the
             unanimous
             Consent
             of
             Antiquity
             .
             For
             ,
             though
             you
             love
             to
             make
             a
             great
             noise
             with
             Antiquity
             ,
             among
             persons
             meanly
             conversant
             in
             it
             ;
             yet
             those
             who
             do
             seriously
             and
             impartially
             
             enquire
             into
             the
             sense
             of
             the
             
               Primitive
               Church
            
             ,
             and
             not
             guess
             at
             it
             by
             the
             shreds
             of
             Citations
             to
             your
             hands
             in
             your
             own
             writers
             (
             which
             is
             generally
             your
             way
             )
             will
             scarce
             in
             any
             thing
             more
             palpably
             discern
             your
             jugling
             and
             impostures
             then
             in
             your
             pretence
             to
             Antiquity
             .
             I
             shall
             not
             here
             enquire
             into
             the
             corruptions
             crept
             into
             your
             Church
             under
             that
             disguise
             ,
             but
             ,
             as
             occasion
             is
             ministred
             to
             me
             ,
             in
             the
             following
             discourse
             ,
             shall
             endeavour
             to
             pluck
             it
             off
             ,
             but
             shall
             keep
             close
             to
             the
             matter
             in
             question
             .
             Three
             things
             then
             I
             design
             in
             this
             Chapter
             .
          
           
             1.
             
             To
             shew
             the
             concurrence
             of
             Antiquity
             with
             us
             in
             the
             resolution
             of
             Faith.
             
          
           
             2.
             
             Examine
             what
             you
             produce
             from
             thence
             ,
             either
             to
             assert
             your
             own
             way
             ,
             or
             enervate
             ours
             .
          
           
             3.
             
             Consider
             what
             remains
             of
             this
             Controversie
             in
             your
             Book
             .
          
           
             1.
             
             For
             the
             manifesting
             the
             concurrence
             of
             Antiquity
             with
             us
             ;
             I
             shall
             confine
             my
             present
             discourse
             to
             the
             most
             pure
             and
             genuine
             Antiquity
             ,
             keeping
             within
             the
             compass
             of
             the
             
               three
               first
               Centuries
            
             ,
             or
             at
             least
             ,
             of
             those
             who
             have
             purposely
             writ
             in
             vindication
             of
             the
             
               Christian
               Faith.
            
             Not
             that
             I
             do
             in
             the
             least
             distrust
             the
             consent
             of
             the
             succeeding
             Writers
             of
             the
             
               Primitive
               Church
            
             ,
             but
             upon
             these
             Reasons
             .
             1.
             
             Because
             it
             would
             be
             too
             large
             a
             task
             at
             present
             to
             undertake
             ,
             since
             no
             necessity
             from
             what
             you
             object
             ,
             but
             only
             my
             desire
             to
             clear
             the
             Truth
             ,
             and
             rectifie
             the
             mistakes
             of
             such
             ,
             who
             are
             led
             blindfold
             under
             the
             pretence
             of
             Antiquity
             ,
             hath
             led
             me
             to
             this
             discourse
             .
             2.
             
             Because
             in
             reason
             they
             could
             not
             but
             understand
             best
             the
             waies
             and
             methods
             used
             by
             the
             Apostles
             for
             the
             perswading
             men
             to
             the
             
               Christian
               Faith
            
             ;
             and
             if
             they
             had
             mentioned
             any
             such
             thing
             as
             an
             Infallibility
             alwaies
             to
             continue
             in
             the
             Charch
             ,
             those
             Pastors
             certainly
             who
             received
             the
             care
             of
             the
             Church
             from
             the
             Apostles
             hands
             ,
             could
             not
             but
             have
             heard
             of
             it
             :
             And
             were
             strangely
             to
             blame
             if
             they
             did
             not
             discover
             and
             make
             use
             of
             it
             .
             Whatever
             therefore
             of
             truly
             
               Apostolical
               Tradition
            
             ,
             is
             to
             be
             relyed
             on
             in
             such
             cases
             ,
             must
             be
             conveyed
             to
             us
             from
             those
             persons
             who
             were
             the
             
               Apostles
               immediate
               Successors
            
             ;
             and
             if
             it
             can
             be
             made
             manifest
             that
             they
             heard
             not
             of
             any
             such
             thing
             ,
             in
             that
             ,
             when
             occasion
             was
             offered
             ,
             they
             are
             so
             far
             from
             mentioning
             it
             ,
             that
             they
             take
             such
             different
             waies
             of
             satisfying
             men
             ,
             which
             do
             manifestly
             suppose
             that
             they
             did
             not
             believe
             it
             .
             I
             know
             some
             of
             the
             greatest
             Patrons
             of
             the
             
               Church
               of
               Rome
            
             ,
             and
             such
             who
             know
             best
             how
             to
             manage
             things
             with
             best
             advantage
             for
             the
             interest
             of
             that
             Church
             ,
             have
             made
             little
             account
             of
             the
             
               three
               first
               ages
            
             ,
             and
             confined
             themselves
             within
             the
             compass
             of
             the
             
               four
               first
               Councils
            
             ,
             upon
             this
             pretence
             ,
             because
             the
             Books
             and
             Writers
             are
             so
             rare
             before
             ,
             and
             that
             those
             persons
             who
             lived
             then
             ,
             had
             no
             occasion
             to
             write
             of
             the
             matters
             in
             Controversie
             between
             them
             and
             us
             .
             But
             if
             the
             ground
             why
             those
             other
             things
             which
             are
             not
             determined
             in
             Scripture
             ,
             are
             to
             be
             believed
             by
             us
             ,
             and
             practised
             as
             necessary
             ,
             be
             ,
             that
             they
             were
             
               Apostolical
               Traditions
            
             ,
             Who
             can
             be
             more
             competent
             Judges
             what
             was
             so
             ,
             and
             what
             not
             ,
             then
             those
             who
             lived
             nearest
             the
             
               Apostolical
               times
            
             ?
             and
             those
             certainly
             (
             if
             they
             writ
             of
             any
             thing
             )
             could
             not
             write
             of
             any
             thing
             of
             more
             concernment
             to
             the
             
               Christian
               world
            
             ,
             than
             the
             knowledge
             of
             such
             things
             would
             be
             ;
             or
             at
             least
             we
             cannot
             imagine
             but
             that
             we
             should
             find
             express
             intimations
             of
             them
             ,
             where
             so
             many
             ,
             so
             wise
             ,
             and
             learned
             persons
             do
             industriously
             give
             an
             account
             of
             themselves
             ,
             and
             their
             solemn
             actions
             to
             their
             
               Heathen
               persecutors
            
             .
             But
             however
             silent
             they
             may
             be
             in
             other
             things
             ,
             which
             they
             neither
             heard
             ,
             nor
             thought
             of
             ,
             as
             in
             the
             Customs
             controverted
             between
             the
             Papists
             and
             us
             (
             which
             ,
             no
             
             doubt
             ,
             is
             the
             true
             reason
             why
             the
             
               three
               first
               ages
            
             are
             declined
             by
             
               Cardinal
               Perrone
            
             )
             yet
             there
             is
             not
             the
             least
             shadow
             of
             pretence
             ,
             why
             they
             should
             be
             silent
             in
             this
             present
             Controversie
             ,
             since
             the
             great
             business
             of
             their
             writings
             was
             to
             vindicate
             the
             
               Christian
               Faith
            
             ,
             to
             perswade
             the
             Heathens
             to
             believe
             it
             ,
             and
             to
             manifest
             the
             grounds
             on
             which
             they
             were
             induced
             to
             believe
             themselves
             .
             If
             therefore
             in
             this
             they
             do
             unanimously
             concurr
             with
             that
             
               resolution
               of
               Faith
            
             I
             have
             already
             laid
             down
             ,
             nothing
             can
             be
             desired
             more
             for
             the
             evidence
             and
             confirmation
             of
             the
             truth
             of
             our
             way
             ,
             than
             that
             it
             is
             not
             only
             most
             consonant
             to
             Scripture
             ,
             but
             built
             on
             the
             truest
             Reason
             ,
             and
             was
             the
             very
             same
             which
             the
             
               Primitive
               Christians
            
             used
             when
             they
             gave
             an
             
               account
               of
               their
               Faith
            
             :
             Which
             I
             shall
             do
             ,
             not
             by
             some
             mangled
             citations
             ,
             but
             deducing
             it
             from
             the
             scope
             and
             design
             of
             their
             writings
             ,
             and
             drawing
             it
             successively
             down
             from
             the
             first
             after
             the
             Apostles
             ,
             who
             appeared
             in
             Vindication
             of
             the
             
               Christian
               Faith.
            
             
          
           
             I
             begin
             with
             
               Justin
               Martyr
            
             ,
             who
             ,
             as
             Photius
             saith
             of
             him
             ,
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               not
               far
               from
               the
               Apostles
               either
               in
               time
               or
               virtue
            
             ;
             and
             who
             being
             a
             professed
             Philosopher
             before
             he
             became
             a
             Christian
             ,
             we
             may
             in
             reason
             think
             ,
             that
             he
             was
             more
             inquisitive
             into
             the
             
               grounds
               of
               Christian
               Faith
            
             ,
             before
             he
             believed
             ,
             and
             the
             more
             able
             to
             give
             an
             account
             of
             them
             ,
             when
             he
             did
             .
             Whether
             therefore
             we
             consider
             those
             arguments
             which
             first
             induced
             him
             to
             believe
             ,
             or
             those
             whereby
             he
             endeavours
             to
             perswade
             others
             to
             it
             ,
             we
             shall
             find
             how
             consonant
             and
             agreeable
             he
             is
             to
             our
             grounds
             of
             Faith
             ,
             how
             far
             from
             any
             imagination
             of
             the
             
               Churches
               Infallibility
            
             .
             In
             the
             beginning
             of
             his
             excellent
             Dialogue
             with
             Trypho
             ,
             where
             (
             if
             I
             may
             conjecture
             )
             he
             represents
             the
             manner
             of
             his
             conversion
             in
             a
             
               Platonical
               way
            
             ,
             introducing
             a
             solemn
             conference
             between
             himself
             ,
             and
             an
             ancient
             person
             of
             great
             gravity
             ,
             and
             a
             venerable
             aspect
             in
             a
             solitary
             place
             ,
             whither
             he
             was
             retired
             for
             his
             meditations
             .
             
               Pet.
               Halloix
            
             is
             much
             troubled
             who
             this
             person
             should
             be
             ,
             
             Whether
             an
             Angel
             in
             humane
             shape
             ,
             or
             a
             man
             immediately
             conveyed
             by
             an
             Angel
             to
             discover
             Christianity
             to
             him
             ,
             which
             ,
             when
             he
             had
             done
             ,
             he
             was
             as
             suddenly
             carried
             back
             again
             .
             Scultetus
             (
             I
             suppose
             from
             this
             story
             )
             asserts
             
               Justin
               Martyr
            
             to
             be
             converted
             by
             
               Divine
               Revelation
            
             .
             But
             ,
             if
             I
             be
             not
             much
             mistaken
             ,
             this
             whole
             Conference
             is
             no
             more
             than
             the
             setting
             forth
             the
             grounds
             of
             his
             becoming
             a
             Christian
             in
             the
             
               Platonical
               mode
            
             ,
             by
             way
             of
             Dialogue
             (
             and
             probably
             the
             whole
             Disputation
             with
             Trypho
             ,
             may
             be
             nothing
             else
             )
             but
             ,
             however
             that
             be
             ,
             it
             is
             apparent
             Trypho
             looked
             on
             him
             as
             a
             Platonist
             ,
             by
             his
             Pallium
             ,
             and
             
               Justin
               Martyr
            
             owns
             himself
             to
             have
             been
             so
             ,
             and
             therefore
             it
             was
             very
             congruous
             for
             him
             to
             discourse
             after
             the
             
               Academick
               manner
            
             .
             In
             which
             discourse
             ,
             when
             
               Justin
               Martyr
            
             had
             stood
             up
             in
             vindication
             of
             the
             
               Platonick
               Philosophy
            
             ,
             and
             the
             other
             Person
             endeavours
             to
             convince
             him
             of
             the
             impossibility
             of
             attaining
             true
             happiness
             by
             any
             Philosophy
             .
             For
             when
             Justin
             had
             said
             ,
             That
             by
             Philosophy
             he
             came
             to
             the
             
               Knowledge
               of
               God
            
             ;
             the
             other
             person
             demanded
             ,
             How
             they
             could
             know
             God
             ,
             who
             had
             never
             seen
             him
             ,
             nor
             heard
             him
             ?
             He
             replied
             ,
             That
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               God
               was
               only
               intelligible
               by
               our
               minds
               ,
               as
            
             Plato
             said
             :
             He
             again
             asks
             ,
             
               Whether
               there
               were
               such
               a
               faculty
               in
               the
               minds
               of
               men
               ,
               as
               to
               be
               able
               to
               see
               God
               without
               a
               Divine
               Power
               and
               Spirit
               assisting
               it
               ?
               Justin
            
             answers
             ,
             that
             ,
             according
             to
             
               Plato
               ,
               the
               eye
               of
               the
               understanding
               was
               sufficient
               to
               discover
               that
               there
               is
               such
               a
               Being
               ,
               which
               is
               the
               cause
               of
               all
               things
               ,
               but
               the
               nature
               of
               it
               is
               ineffable
               and
               incomprehensible
               .
            
             Upon
             which
             he
             proceeds
             to
             enquire
             ,
             What
             
               relation
               there
               was
               between
               God
               and
               the
               Souls
               of
               men
               ,
               and
               what
               means
               to
               come
               
               to
               the
               participation
               of
               him
            
             ;
             after
             a
             great
             deal
             of
             discourse
             on
             which
             subject
             between
             them
             ,
             Justin
             comes
             at
             last
             to
             enquire
             ,
             
               if
               there
               were
               no
               truth
               and
               certainty
               in
               Philosophy
               ?
               By
               whose
               instruction
               ,
               or
               by
               what
               means
               he
               should
               come
               to
               it
               ?
            
             To
             which
             that
             person
             returns
             this
             excellent
             Answer
             ,
             
               That
               there
               had
               been
               ,
               a
               long
               time
               since
               ,
               several
               persons
               much
               elder
               than
               the
               reputed
               Philosophers
               ,
            
             
             
               blessed
               men
               ,
               just
               ,
               and
               lovers
               of
               God
               ,
               speaking
               by
               the
               inspiration
               of
               the
               Divine
               Spirit
               ,
               foretelling
               things
               which
               have
               come
               to
               pass
               since
               ,
               whom
               they
               call
               Prophets
               .
               These
               only
               saw
               the
               Truth
               ,
               and
               declared
               it
               to
               men
               ;
               neither
               flattering
               ,
               nor
               fearing
               any
               ,
               nor
               conquered
               with
               the
               love
               of
               honour
               :
               But
               they
               only
               spake
               the
               things
               which
               they
               heard
               and
               saw
               ,
               being
               filled
               with
               the
               Holy
               Spirit
               .
               Whose
               Books
               are
               still
               extant
               ;
               which
               ,
               whosoever
               reads
               ,
               and
               assents
               to
               ,
               will
               find
               himself
               much
               improved
               in
               the
               principles
               and
               ends
               of
               things
               ,
               and
               whatever
               becomes
               a
               Philosopher
               to
               know
               .
               For
               ,
               they
               write
               not
               by
               way
               of
               argument
               or
               demonstration
               ,
               but
               ,
               that
               which
               is
               above
               it
               ,
               they
               are
               most
               faithful
               witnesses
               of
               Truth
               .
               For
               the
               things
               which
               have
               ,
               and
               do
               come
               to
               pass
               ,
               do
               enforce
               men
               to
               believe
               the
               Truth
               of
               what
               they
               spake
               :
               And
               not
               only
               so
               ,
               but
               they
               are
               most
               worthy
               to
               be
               believed
               ,
               for
               the
               Miracles
               which
               they
               wrought
               .
               Moreover
               ,
               they
               extol
               the
               Maker
               of
               the
               World
               ,
               God
               and
               the
               Father
               ,
               and
               declare
               to
               the
               World
               his
               Son
               Christ
               :
               which
               the
               false
               Prophets
               ,
               who
               are
               acted
               by
               a
               seducing
               and
               impure
               spirit
               ,
               neither
               have
               done
               ,
               nor
               yet
               do
               do
               ;
               but
               they
               attempt
               to
               shew
               some
               tricks
               for
               the
               amazement
               of
               men
               ,
               and
               cry
               up
               the
               evil
               and
               deceiving
               spirits
               .
               But
               ,
               do
               thou
               ,
               above
               all
               things
               ,
               pray
               ,
               that
               the
               gates
               of
               light
               may
               be
               opened
               to
               thee
               .
               For
               these
               things
               are
               not
               seen
               nor
               understood
               by
               all
               ,
               but
               only
               by
               them
               to
               whom
               God
               and
               Christ
               ,
               shall
               grant
               the
               knowledge
               of
               them
               .
            
             A
             most
             signal
             and
             remarkable
             Testimony
             (
             as
             any
             is
             extant
             in
             all
             Antiquity
             )
             for
             acquainting
             us
             with
             the
             true
             grounds
             and
             reasons
             of
             Faith
             ,
             which
             therefore
             I
             have
             at
             large
             produced
             .
             The
             very
             reading
             of
             which
             is
             sufficient
             to
             tell
             us
             ,
             How
             true
             a
             Protestant
             this
             ,
             whether
             Angel
             or
             Man
             was
             .
             When
             Justin
             asked
             him
             ,
             
               What
               Teachers
               he
               should
               have
               to
               lead
               him
               to
               Truth
            
             ;
             He
             tells
             him
             ,
             There
             had
             been
             long
             before
             Philosophers
             ,
             excellent
             persons
             in
             the
             world
             ,
             called
             Prophets
             ,
             men
             every
             way
             good
             ,
             who
             did
             nothing
             for
             fear
             or
             favour
             ,
             or
             love
             of
             themselves
             .
             But
             Justin
             might
             further
             ask
             ,
             
               How
               he
               should
               come
               to
               be
               instructed
               by
               them
               ?
            
             He
             tells
             him
             ,
             Their
             Writings
             were
             still
             extant
             ,
             wherein
             were
             contained
             such
             things
             as
             might
             hugely
             satisfie
             a
             Philosophical
             mind
             concerning
             the
             Origine
             and
             Principles
             of
             things
             .
             He
             might
             still
             enquire
             ,
             
               Whether
               those
               things
               were
               demonstrated
               or
               no
               ,
               in
               them
               ?
            
             No
             ,
             he
             replies
             ;
             but
             they
             deserve
             assent
             as
             much
             ,
             if
             not
             beyond
             any
             demonstration
             ;
             because
             they
             manifest
             themselves
             to
             be
             from
             God
             ,
             by
             two
             things
             ,
             the
             exact
             accomplishment
             of
             the
             Prophecies
             made
             by
             them
             ,
             and
             the
             unparalleld
             Miracles
             which
             were
             wrought
             by
             them
             .
             
               But
               ,
               might
               not
               the
               evil
               spirits
               work
               such
               things
               ?
            
             No
             :
             For
             ,
             although
             their
             false
             Prophets●ay
             ●ay
             do
             several
             things
             to
             amaze
             men
             ,
             yet
             they
             can
             do
             no
             such
             Miracles
             as
             〈◊〉
             did
             ;
             besides
             ,
             all
             which
             they
             do
             ,
             tends
             to
             advance
             these
             
               evil
               spirits
            
             in
             the
             world
             ;
             but
             the
             design
             of
             the
             true
             Prophets
             ,
             is
             to
             declare
             the
             
               True
               
               God
               ,
               and
               his
               Son
               Christ.
            
             But
             ,
             
               May
               then
               any
               one
               ,
               by
               the
               innate
               power
               of
               his
               mind
               ,
               yield
               a
               divine
               assent
               to
               these
               things
               ?
            
             No
             :
             but
             ,
             pray
             earnestly
             to
             God
             to
             enlighten
             your
             mind
             ;
             for
             this
             is
             the
             effect
             of
             
               Divine
               Grace
            
             ,
             in
             and
             
               through
               Christ.
            
             What
             part
             is
             there
             now
             of
             our
             
               resolution
               of
               Faith
            
             ,
             which
             is
             not
             herein
             asserted
             ?
             If
             you
             ask
             ,
             
               Why
               you
               believe
               there
               were
               such
               men
               in
               the
               World
               as
               these
               Prophets
               ?
            
             The
             continuance
             of
             their
             Books
             and
             common
             Fame
             sufficiently
             attest
             it
             .
             If
             you
             ask
             ,
             
               Why
               you
               should
               believe
               them
               to
               be
               True
               Prophets
               ?
            
             The
             excellency
             of
             their
             Doctrine
             ,
             joyned
             with
             the
             
               fulfilling
               Prophecies
            
             ,
             and
             
               working
               Miracles
            
             ,
             abundantly
             prove
             it
             .
             But
             if
             you
             lastly
             ask
             ,
             
               Whether
               ,
               besides
               objective
               evidence
               ,
               there
               be
               not
               some
               higher
               efficient
               requisite
               to
               produce
               a
               Divine
               Faith
            
             ;
             The
             Answer
             is
             ,
             That
             depends
             upon
             the
             
               Grace
               of
               God
               in
               Christ
            
             :
             So
             that
             here
             we
             have
             most
             evidently
             all
             those
             things
             concurring
             ,
             which
             his
             Lordship
             asserts
             in
             the
             
               resolution
               of
               Faith
               ;
               Moral
               inducement
               preparing
               the
               mind
               ,
               rational
               evidence
            
             from
             the
             thing
             into
             which
             Faith
             is
             resolved
             ,
             and
             
               Divine
               Grace
            
             requisite
             in
             the
             nature
             of
             an
             
               efficient
               cause
            
             .
             But
             ,
             Where
             is
             there
             the
             least
             intimation
             of
             any
             
               Churches
               Infallibility
            
             requisite
             to
             make
             men
             believe
             with
             a
             
               firm
               and
               Divine
               Faith
            
             ?
             No
             doubt
             that
             was
             a
             
               Divine
               Faith
            
             ,
             which
             Justin
             was
             bid
             to
             pray
             so
             heartily
             for
             ,
             and
             which
             was
             only
             in
             those
             
               to
               whom
               it
               was
               given
            
             ;
             and
             yet
             even
             this
             Faith
             had
             no
             other
             assurance
             to
             build
             it self
             upon
             ,
             but
             that
             
               rational
               evidence
            
             which
             is
             before
             discovered
             .
             
               That
               Divine
               Person
               never
               thought
               of
               mens
               believing
               with
               their
               Wills
               ,
               much
               less
               that
               the
               Books
               of
               Scripture
               had
               no
               more
               evidence
               of
               themselves
               ,
               than
               distinction
               of
               colours
               to
               a
               blind
               man
               ;
               he
               did
               not
               think
               Christ
               an
               Ignoramus
               or
               Impostor
               ,
               because
               he
               left
               no
               Church
               infallible
               ,
               nor
               that
               God
               by
               the
               Prophets
               laid
               a
               Foundation
               upon
               sand
               ,
               or
               that
               would
               last
               but
               a
               few
               years
               ,
               because
               he
               did
               not
               continue
               such
               an
               Infallible
               Assistance
               as
               the
               Prophets
               had
               to
               the
               Church
               in
               all
               ages
            
             ;
             yet
             these
             are
             all
             brave
             assertions
             of
             yours
             ;
             which
             ,
             doubtless
             ,
             you
             would
             be
             ashamed
             of
             ,
             and
             recant
             ,
             if
             you
             had
             not
             ,
             as
             Casaubon
             saith
             of
             the
             Person
             whom
             you
             could
             not
             tell
             whether
             he
             was
             a
             Jesuit
             or
             no
             (
             but
             by
             that
             character
             you
             might
             guess
             it
             )
             that
             he
             had
             
               frontem
               ferream
               ,
               &
               cor
               involutum
            
             ;
             a
             
               brow
               of
               steel
            
             ,
             and
             a
             
               heartfull
               of
               Meanders
            
             (
             to
             use
             your
             own
             fine
             expression
             .
             )
             Upon
             this
             ,
             Justin
             tells
             us
             ,
             
               a
               divine
               ardour
               was
               raised
               in
               his
               mind
               ,
               and
               a
               love
               of
               the
               Prophets
               and
               such
               as
               were
               the
               Friends
               of
               Christ
               ,
            
             and
             ,
             upon
             further
             consideration
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               I
               found
               this
               the
               only
               certain
               and
               profitable
               Philosophy
            
             ;
             and
             thereupon
             commends
             the
             
               Doctrine
               of
               Christ
            
             to
             Trypho
             and
             his
             Company
             for
             something
             which
             was
             certainly
             innate
             to
             it
             ,
             that
             it
             had
             a
             kind
             of
             awe
             and
             majesty
             in
             it
             ,
             and
             is
             excellent
             at
             terrifying
             and
             perswading
             those
             who
             were
             out
             of
             the
             right
             way
             ,
             and
             brings
             the
             sweetest
             tranquillity
             to
             such
             as
             are
             conversant
             in
             it
             .
             And
             afterwards
             undertakes
             to
             demonstrate
             the
             truth
             of
             our
             Religion
             from
             the
             reasonableness
             of
             it
             ,
             
             
               that
               we
               have
               not
               yielded
               our
               assent
               to
               vain
               and
               empty
               Fables
               ,
               nor
               to
               assertions
               uncapable
               of
               evidence
               and
               demonstration
               ;
               but
               to
               such
               as
               are
               filled
               with
               a
               Divine
               Spirit
               ,
               overflowing
               with
               Power
               ,
               and
               flourishing
               with
               Grace
               .
            
             And
             accordingly
             manageth
             his
             discourse
             quite
             through
             ,
             shewing
             the
             insufficiency
             of
             the
             
               Ceremonial
               Law
            
             ,
             and
             the
             Truth
             and
             
               Excellency
               both
               of
               the
               Person
               and
               Doctrine
               of
               Christ.
            
             But
             what
             need
             all
             this
             ,
             if
             he
             had
             believed
             your
             Doctrine
             ?
             It
             had
             been
             but
             proving
             the
             
               Church
               Infallible
            
             by
             
               Motives
               of
               Credibility
            
             ;
             and
             then
             ,
             to
             be
             sure
             ,
             whatever
             was
             propounded
             to
             be
             believed
             by
             it
             ,
             was
             
               infallibly
               true
            
             .
             But
             
               older
               and
               wiser
            
             ,
             it
             seems
             ,
             must
             hold
             here
             to
             ;
             Justin
             ,
             though
             so
             near
             the
             Apostles
             times
             ,
             went
             a
             much
             further
             
             way
             about
             :
             but
             it
             was
             well
             for
             him
             he
             lived
             so
             long
             ago
             ,
             else
             he
             might
             have
             been
             accused
             of
             Heresie
             ,
             or
             making
             Faith
             uncertain
             ,
             if
             he
             had
             lived
             in
             our
             times
             ,
             and
             such
             Doctrine
             of
             his
             might
             have
             merited
             an
             
               Index
               Expurgatorius
            
             .
          
           
             
             But
             ,
             it
             seems
             ,
             he
             was
             not
             afraid
             of
             it
             then
             ,
             for
             he
             often
             elsewhere
             speaks
             to
             the
             same
             purpose
             .
             For
             ,
             in
             his
             Paraenesis
             to
             the
             Greeks
             ,
             he
             makes
             it
             his
             business
             ,
             first
             to
             shew
             the
             unreasonableness
             of
             believing
             those
             who
             were
             the
             great
             Authours
             of
             all
             their
             superstitions
             ;
             for
             the
             Poets
             were
             manifestly
             ridiculous
             ,
             the
             Philosophers
             at
             continual
             dissentions
             among
             themselves
             ,
             so
             that
             there
             was
             no
             relying
             on
             them
             for
             the
             finding
             out
             of
             Truth
             ,
             or
             the
             redress
             of
             the
             miseries
             of
             humane
             nature
             ;
             and
             then
             comes
             to
             the
             Authours
             of
             our
             Religion
             ,
             
             who
             were
             both
             much
             elder
             than
             any
             of
             theirs
             ,
             and
             did
             not
             teach
             any
             thing
             of
             their
             own
             heads
             ,
             nor
             dissented
             from
             one
             another
             in
             what
             they
             delivered
             ,
             or
             sought
             to
             confute
             each
             other
             as
             the
             Philosophers
             did
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               without
               all
               jarring
               and
               contention
            
             ,
             they
             delivered
             to
             men
             the
             Doctrine
             which
             they
             received
             from
             
               God.
               For
            
             ,
             (
             saith
             he
             )
             
               it
               was
               not
               possible
               for
               them
               to
               know
               such
               great
               and
               divine
               things
               by
               nature
               ,
            
             
             
               or
               humane
               wit
               ,
               but
               by
               a
               heavenly
               gift
               descending
               from
               above
               upon
               holy
               men
               .
            
             It
             seems
             ,
             Justin
             believed
             there
             was
             such
             evidence
             in
             the
             matters
             contained
             in
             Scripture
             ,
             which
             might
             perswade
             men
             to
             believe
             that
             they
             came
             from
             God
             ;
             that
             they
             were
             but
             as
             instruments
             to
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             he
             expresseth
             it
             )
             to
             that
             
               Divine
               Spirit
               which
               did
               strike
               upon
               them
            
             ;
             whence
             ,
             with
             one
             consent
             and
             harmony
             they
             sound
             forth
             the
             Doctrine
             of
             God
             ,
             the
             
               worlds
               Creation
               and
               Mans
               ,
               the
               Immortality
               of
               the
               soul
               ,
               Judgment
               to
               come
               ,
            
             and
             all
             things
             else
             which
             are
             necessary
             for
             us
             to
             know
             ,
             which
             they
             unanimously
             deliver
             to
             us
             ,
             though
             at
             great
             distances
             from
             each
             other
             ,
             both
             in
             regard
             of
             time
             and
             place
             .
             And
             so
             proves
             the
             Antiquity
             of
             the
             Writings
             of
             Moses
             above
             all
             the
             
               Wise
               men
            
             of
             the
             Greeks
             ,
             by
             the
             testimony
             of
             their
             own
             Authours
             ,
             
               Polemon
               ,
               Appion
               ,
               Ptolomaeus
               Mendesius
               ,
            
             and
             many
             others
             ,
             and
             concludes
             his
             discourse
             with
             this
             speech
             ,
             
               That
               it
               is
               impossible
               for
               us
               to
               know
               any
               thing
               certainly
               concerning
               God
               or
               Religion
               ,
               but
               from
               Divine
               Inspiration
               ,
               which
               alone
               was
               in
               the
               Prophets
               .
            
             In
             his
             first
             Apology
             for
             the
             Christians
             ,
             he
             tells
             us
             what
             it
             was
             ,
             while
             he
             was
             a
             Platonist
             ,
             which
             brought
             him
             to
             a
             good
             Opinion
             of
             Christianity
             ,
             which
             was
             ,
             
             the
             observing
             
               the
               power
               and
               efficacy
               that
               Doctrine
               had
               upon
               the
               Christians
               to
               undergo
               with
               so
               much
               courage
               what
               was
               accounted
               most
               terrible
               to
               humane
               nature
               (
               which
               are
               ,
               death
               and
               torments
               .
               )
            
             From
             whence
             he
             reasoned
             with
             himself
             ,
             that
             although
             the
             Christians
             were
             so
             much
             calumniated
             ,
             yet
             certainly
             they
             
               could
               not
               be
               vitious
               persons
               ,
               who
               were
               so
               little
               fearful
               of
               those
               great
               Bug-bears
               of
               humane
               nature
               .
               For
               ,
               Who
               is
               there
               ,
               that
               is
               a
               lover
               of
               pleasure
               ,
            
             
             
               or
               intemperate
               ,
               or
               cruel
               ,
               that
               can
               chearfully
               embrace
               death
               ,
               so
               as
               thereby
               to
               be
               deprived
               of
               all
               his
               goods
               ?
            
             And
             when
             he
             speaks
             of
             the
             Doctrine
             it self
             of
             Christianity
             ,
             he
             saies
             ,
             It
             is
             suitable
             to
             whatever
             was
             rational
             among
             the
             Platonists
             or
             other
             Philosophers
             ,
             but
             far
             more
             agreeable
             to
             it self
             ,
             and
             containing
             much
             more
             
               excellent
               things
            
             than
             ever
             they
             could
             attain
             to
             the
             knowledge
             of
             .
             
             In
             his
             second
             Apology
             for
             the
             Christians
             to
             the
             
               Emperour
               Antoninus
               Pius
            
             ,
             he
             insists
             much
             on
             the
             excellency
             of
             the
             
               Do●trine
               of
               Christianity
            
             from
             the
             Precepts
             of
             it
             ,
             
             
               chastity
               ,
               love
               of
               enemies
               ,
               liberality
               ▪
               
               submission
               to
               authority
               ,
               worship
               of
               God
               ,
            
             &c.
             Afterwards
             he
             proves
             the
             truth
             and
             certainty
             of
             all
             we
             believe
             concerning
             Christ
             from
             the
             exact
             
             
               accomplishment
               of
               the
               Prophecies
            
             made
             concerning
             him
             in
             the
             Old
             Testament
             ,
             which
             discourse
             he
             ends
             with
             this
             saying
             .
             
               So
               many
               and
               so
               great
               things
               being
               seen
               ,
               are
               sufficient
               to
               perswade
               men
               to
               believe
               the
               truth
               of
               them
               ,
               who
               are
               lovers
               of
               truth
               ,
            
             
             
               and
               not
               seekers
               of
               applause
               ,
               and
               under
               the
               command
               of
               passions
               .
            
             Thus
             we
             see
             ,
             in
             all
             his
             discourses
             ,
             where
             he
             had
             the
             most
             occasion
             administred
             to
             him
             ,
             to
             discover
             the
             most
             
               certain
               grounds
               of
               Christian
               Faith
            
             ,
             he
             resolves
             all
             into
             the
             
               rational
               evidence
            
             of
             the
             
               truth
               ,
               excellency
            
             ,
             and
             divinity
             of
             the
             Doctrine
             which
             was
             contained
             in
             the
             Scriptures
             .
             For
             in
             his
             second
             Oration
             to
             the
             Greeks
             ,
             after
             he
             had
             spoken
             highly
             in
             commendation
             of
             the
             Scripture
             ,
             calling
             it
             ,
             
               The
               best
               expeller
               of
               all
               turbulent
               passions
               ,
               and
               the
               surest
               extinguisher
               of
               those
               preternatural
               heats
               in
               the
               souls
               of
               men
            
             ;
             
             which
             (
             saith
             he
             )
             
               makes
               men
               not
               Poets
               ,
               nor
               Philosophers
               ,
               nor
               Orators
               ,
               but
               it
               makes
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               dying
               men
               immortal
               ,
               and
               mortals
               become
               gods
               ;
               and
               transferrs
               them
               from
               the
               earth
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               such
               places
               whose
               confines
               are
               far
               above
            
             Olympus
             ;
             
               therefore
               ,
               O
               ye
               Greeks
               ,
               come
               and
               be
               instructed
               ;
               be
               ye
               as
               I
               am
               ,
               for
               I
               was
               as
               you
               are
               .
               And
               these
               were
               the
               things
               which
               prevailed
               with
               me
               ,
            
             
             
               the
               divine
               power
               and
               efficacy
               of
               the
               Doctrine
               .
            
             What
             was
             it
             then
             ,
             I
             pray
             ,
             that
             
               Justin
               Martyr
            
             ,
             of
             a
             Philosopher
             becoming
             a
             Christian
             ,
             resolved
             his
             Faith
             into
             ?
             If
             we
             may
             believe
             himself
             ,
             it
             was
             into
             the
             evidence
             of
             the
             Doctrine
             of
             Christianity
             ,
             and
             not
             into
             the
             Infallibility
             of
             any
             Church
             .
             The
             Testimony
             of
             this
             person
             ,
             I
             have
             the
             more
             largely
             insisted
             on
             ,
             both
             because
             he
             was
             so
             great
             a
             Philosopher
             ,
             as
             well
             as
             Christian
             ,
             and
             lived
             so
             near
             the
             
               Apostolical
               times
            
             .
             Next
             him
             we
             produce
             Athenagoras
             as
             a
             Philosopher
             too
             ,
             as
             well
             as
             Christian
             ,
             who
             flourished
             under
             Antoninus
             and
             Commodus
             ,
             to
             whom
             he
             made
             his
             Apology
             in
             behalf
             of
             the
             Christians
             ,
             in
             which
             he
             first
             undertakes
             to
             manifest
             the
             reasonableness
             of
             the
             Doctrine
             which
             they
             owned
             ,
             the
             Foundation
             of
             it
             being
             the
             same
             with
             that
             which
             the
             best
             Philosophers
             acknowledged
             ,
             the
             existence
             and
             unity
             of
             the
             
               Deity
               .
               But
            
             (
             saith
             he
             )
             
               if
               we
               had
               nothing
               but
               such
               reasons
               as
               he
               had
               produced
               ,
               our
               perswasion
               could
               only
               be
               humane
               ;
               but
               the
               words
               of
               the
               Prophets
               are
               they
               which
               establish
               our
               minds
               .
               —
               who
               being
               carried
               beyond
               themselves
               ,
            
             
             
               by
               the
               impulse
               of
               the
               Divine
               Spirit
               ,
               spake
               that
               which
               they
               were
               moved
               to
               ,
               when
               the
               Spirit
               used
               them
               as
               Instruments
               through
               which
               he
               spake
               .
            
             Is
             not
             here
             a
             plain
             resolution
             of
             Faith
             into
             that
             
               Divine
               Authority
            
             by
             which
             the
             Prophets
             spake
             ?
             and
             that
             not
             as
             testified
             by
             any
             
               Infallible
               Church
            
             ,
             but
             as
             it
             was
             discernable
             by
             those
             persons
             he
             spake
             to
             ,
             for
             he
             appeals
             to
             the
             Emperours
             themselves
             concerning
             it
             ;
             which
             had
             been
             a
             fond
             and
             absurd
             thing
             for
             him
             to
             do
             ,
             if
             the
             knowledge
             of
             that
             
               Divine
               Inspiration
            
             did
             depend
             meerly
             on
             the
             testimony
             of
             Christians
             as
             such
             ,
             and
             were
             not
             to
             be
             discovered
             by
             some
             
               common
               Principles
            
             to
             them
             and
             others
             .
             Much
             to
             the
             same
             purpose
             Tatianus
             speaks
             in
             that
             eloquent
             Oration
             of
             his
             against
             the
             Greeks
             ,
             who
             was
             
               Justin
               Martyrs
            
             Scholar
             ;
             and
             we
             shall
             see
             ,
             how
             agreeably
             he
             speaks
             to
             him
             ,
             in
             the
             account
             he
             gives
             ,
             how
             he
             became
             a
             Christian.
             After
             (
             saith
             he
             )
             
               he
               had
               abundantly
               discovered
               the
               vanity
               of
               the
               Theology
               ,
               and
               Superstitions
               of
               the
               Greeks
               ,
               he
               fell
               to
               the
               reading
               some
               strange
               Books
               ,
               much
               elder
               and
               more
               Divine
               than
               the
               Writings
               of
               the
               Greek
               Philosophers
               .
               And
               to
               these
            
             
             (
             saith
             he
             )
             
               I
               yielded
               up
               my
               Faith
               ,
               for
               the
               great
               simplicity
               and
               plainness
               of
               the
               style
               ,
               and
               the
               freedom
               from
               affectation
               which
               was
               in
               the
               writers
            
             ;
             
             
               and
               that
               evidence
               and
               perspicuity
               which
               was
               in
               all
               they
               writ
               ;
               and
               because
               they
               foretold
               things
               to
               come
               ,
               made
               excellent
               promises
               ,
               and
               manifestly
               declared
               the
               Monarchy
               of
               the
               World.
            
             What
             Protestant
             could
             speak
             higher
             of
             the
             Scripture
             ,
             and
             of
             those
             internal
             arguments
             which
             are
             the
             grounds
             of
             Faith
             than
             Tatianus
             in
             these
             words
             doth
             ?
             Yet
             we
             see
             ,
             these
             were
             the
             arguments
             which
             made
             him
             relinquish
             the
             Greek
             learning
             of
             which
             he
             was
             a
             Professor
             at
             Rome
             ,
             and
             betake
             himself
             to
             the
             profession
             of
             Christianity
             ;
             though
             he
             was
             sure
             to
             undergo
             not
             only
             contempt
             from
             the
             world
             ,
             but
             to
             be
             in
             continual
             hazard
             of
             his
             life
             by
             it
             .
             That
             innate
             simplicity
             of
             the
             
               writings
               of
               the
               Scripture
            
             joyned
             with
             the
             perspicuity
             of
             it
             (
             if
             at
             least
             those
             words
             be
             rightly
             translated
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               sermo
               nusquam
               obscurus
            
             ,
             and
             it
             doth
             not
             rather
             relate
             
               to
               the
               account
               of
               the
               worlds
               creation
               ,
            
             which
             I
             conjecture
             it
             may
             do
             )
             but
             however
             ,
             
               the
               certainty
               of
               the
               predictions
               ,
               the
               excellency
               of
               the
               promises
               ,
            
             and
             the
             
               reasonableness
               of
               the
               Doctrine
            
             were
             the
             things
             ,
             which
             by
             the
             reading
             of
             the
             Books
             he
             was
             perswaded
             to
             believe
             them
             by
             .
             But
             all
             this
             while
             we
             hear
             no
             news
             of
             any
             
               Churches
               Infallibility
            
             in
             order
             to
             Faith.
             
          
           
             
             We
             come
             therefore
             to
             Irenaeus
             ,
             who
             was
             
               omnium
               doctrinarum
               curio●●ssimus
               explorator
            
             as
             Tertullian
             speaks
             of
             him
             ,
             
               a
               great
               searcher
               into
               all
               kind
               of
               learning
               ,
            
             and
             therefore
             surely
             not
             to
             seek
             as
             to
             the
             true
             account
             of
             his
             Faith.
             Whose
             judgement
             herein
             ,
             although
             we
             have
             had
             occasion
             to
             enquire
             into
             before
             ,
             yet
             we
             have
             testimonies
             enough
             beside
             to
             manifest
             his
             consent
             with
             them
             .
             And
             although
             Irenaeus
             of
             all
             the
             ancient
             Fathers
             be
             looked
             on
             as
             the
             most
             favourable
             to
             Tradition
             ,
             and
             is
             most
             cited
             to
             that
             purpose
             in
             these
             disputes
             ;
             yet
             I
             doubt
             not
             but
             to
             make
             it
             appear
             ,
             that
             where
             he
             speaks
             most
             concerning
             Tradition
             ,
             he
             makes
             the
             resolution
             of
             Faith
             to
             be
             wholly
             and
             entirely
             into
             the
             Scripture
             :
             and
             they
             who
             apprehend
             otherwise
             do
             either
             take
             the
             citations
             out
             of
             him
             upon
             trust
             ,
             or
             else
             only
             search
             him
             for
             the
             words
             of
             those
             citations
             ,
             and
             never
             take
             the
             pains
             to
             enquire
             into
             the
             scope
             and
             design
             of
             his
             discourse
             .
             For
             clearing
             which
             ,
             we
             must
             consider
             ,
             what
             the
             subject
             was
             which
             he
             writ
             of
             ,
             what
             the
             plea's
             of
             the
             adverse
             party
             were
             ,
             what
             way
             Irenaeus
             takes
             to
             confute
             them
             ,
             and
             to
             establish
             the
             Faith
             of
             Christians
             as
             to
             the
             matter
             which
             was
             in
             Controversie
             .
             The
             matter
             in
             dispute
             was
             this
             :
             Valentinus
             and
             his
             Scholars
             ,
             not
             being
             contented
             with
             the
             simplicity
             of
             the
             Doctrine
             of
             the
             Gospel
             ,
             and
             in
             probability
             the
             better
             to
             suit
             their
             opinions
             to
             the
             
               Heathen
               Mythology
            
             ,
             had
             invented
             a
             strange
             Pedigree
             of
             Gods
             ,
             the
             better
             as
             they
             pretended
             to
             give
             an
             account
             of
             the
             
               production
               of
               things
            
             ,
             and
             the
             various
             dispensations
             which
             had
             been
             in
             the
             world
             :
             but
             knowing
             that
             the
             Christians
             did
             with
             the
             greatest
             resolution
             adhere
             to
             that
             Doctrine
             which
             was
             delivered
             by
             Christ
             and
             his
             Apostles
             ,
             they
             could
             not
             suppose
             that
             they
             should
             embrace
             these
             figments
             unless
             they
             could
             some
             way
             or
             other
             father
             them
             upon
             them
             .
             Upon
             which
             they
             pretended
             that
             these
             very
             things
             which
             they
             delivered
             were
             really
             intended
             by
             Christ
             and
             the
             Apostles
             in
             their
             writings
             ,
             but
             because
             so
             few
             were
             capable
             of
             them
             ,
             they
             gave
             only
             some
             intimations
             of
             them
             there
             ,
             but
             delivered
             these
             great
             mysteries
             privately
             only
             to
             those
             who
             were
             perfect
             ;
             and
             that
             this
             was
             St.
             Pauls
             meaning
             when
             he
             said
             ,
             
               I
               speak
               wisdome
               among
               them
               that
               are
               
               perfect
               .
            
             This
             Irenaeus
             gives
             us
             an
             account
             of
             ,
             in
             the
             beginning
             of
             all
             his
             discourse
             :
             
             but
             is
             more
             fully
             expressed
             in
             the
             original
             Greek
             of
             Irenaeus
             preserved
             by
             Epiphanius
             in
             the
             heresie
             of
             the
             Valentinians
             .
             On
             which
             account
             alone
             ,
             as
             Petavius
             saith
             ,
             Epiphanius
             hath
             well
             deserved
             of
             Posterity
             ,
             
             for
             preserving
             entire
             those
             original
             Fragments
             of
             Irenaeus
             ;
             his
             Greek
             therein
             being
             much
             more
             intelligible
             and
             smooth
             than
             the
             
               old
               harsh
               Latin
               version
            
             of
             him
             .
             His
             words
             are
             :
             
               All
               which
               things
               ,
               are
               not
               expresly
               declared
               ,
            
             
             
               in
               as
               much
               as
               all
               are
               not
               fit
               to
               understand
               them
               ;
               but
               are
               mysteriously
               couched
               by
               our
               Saviour
               in
               parables
               ,
               for
               such
               who
               are
               able
               to
               understand
               them
               .
            
             Thus
             they
             said
             ,
             the
             30.
             
             Aeônes
             were
             represented
             by
             the
             30.
             years
             in
             which
             our
             Saviour
             did
             not
             appear
             publickly
             ,
             and
             by
             the
             parable
             of
             the
             works
             in
             the
             vineyard
             in
             which
             the
             1
             ,
             3
             ,
             6
             ,
             9
             ,
             11
             ,
             hours
             ,
             making
             up
             30.
             did
             again
             denote
             their
             Aeônes
             ;
             and
             that
             St.
             Paul
             did
             most
             expresly
             signifie
             them
             ,
             when
             he
             used
             so
             often
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             The
             Duodecad
             of
             Aeôns
             by
             the
             12
             years
             at
             which
             our
             Saviour
             appeared
             disputing
             with
             the
             Doctors
             .
             The
             raising
             of
             Jairus
             his
             daughter
             of
             12
             years
             ,
             represented
             Achamoth
             being
             
               brought
               to
               light
            
             ,
             whose
             passions
             were
             set
             forth
             by
             those
             words
             of
             our
             Saviour
             ,
             
               My
               God
               ,
               my
               God
               ,
               why
               hast
               thou
               forsaken
               me
               ,
            
             in
             which
             were
             three
             passions
             of
             
               Achamoth
               ,
               Sorrow
               ,
               Fear
            
             ,
             and
             Despair
             .
             With
             many
             things
             of
             a
             like
             nature
             ;
             but
             hereby
             we
             sufficiently
             see
             what
             their
             pretence
             was
             ,
             
               viz.
               That
               there
               were
               deep
               mysteries
               but
               obscurely
               represented
               in
               Scripture
               ,
               but
               whose
               full
               knowledge
               was
               delivered
               down
               by
               an
               Oral
               Cabala
               from
               Christ
               and
               his
               Apostles
               .
            
             Now
             we
             must
             consider
             ,
             what
             course
             Irenaeus
             takes
             to
             confute
             these
             pretensions
             of
             theirs
             .
             
             First
             he
             gives
             an
             account
             what
             that
             Faith
             was
             ,
             which
             the
             Church
             dispersed
             up
             and
             down
             the
             world
             ,
             received
             from
             the
             Apostles
             and
             their
             Disciples
             ,
             viz.
             that
             thereby
             ,
             
               they
               believed
               in
               one
               God
               ,
               the
               Father
               Almighty
               ,
               who
               made
               Heaven
               and
               Earth
               ,
               the
               Sea
               and
               all
               in
               them
               ,
               and
               in
               one
               Jesus
               Christ
               the
               Son
               of
               God
               ,
            
             &c.
             which
             was
             directly
             contrary
             to
             the
             
               Valentinian
               Heresies
            
             ,
             who
             supposed
             the
             Supream
             God
             and
             Demiurgus
             to
             be
             different
             ,
             and
             so
             Christus
             and
             Salvator
             ,
             and
             so
             in
             others
             .
             
               This
               Faith
               which
               the
               Church
               hath
               received
               ,
               it
               unanimously
               keeps
               ,
            
             
             
               though
               dispersed
               through
               the
               whole
               world
               ;
               for
               although
               the
               languages
               be
               different
               ,
               yet
               the
               Tradition
               is
               the
               same
               among
               them
               ;
               whether
               they
               live
               in
            
             Germany
             ,
             France
             ,
             Spain
             ,
             the
             East
             ,
             Aegypt
             ,
             Libya
             ,
             
               or
               elsewhere
            
             .
             And
             after
             in
             the
             first
             Book
             he
             hath
             shewed
             the
             many
             different
             opinions
             of
             the
             several
             broods
             of
             these
             Hereticks
             ;
             and
             in
             the
             second
             discovered
             the
             
               fondness
               and
               ridiculousness
            
             of
             them
             ;
             in
             his
             third
             Book
             ,
             he
             undertakes
             from
             Scripture
             to
             shew
             the
             falseness
             of
             them
             .
             And
             begins
             with
             that
             excellent
             expression
             before
             cited
             .
             
               For
               we
               have
               not
               known
               the
               disposition
               (
               or
               oeconomy
               )
               of
               our
               Salvation
               by
               others
               than
               by
               those
               ,
               by
               whom
               the
               Gospel
               came
               to
               us
               ,
               which
               they
               then
               first
               preached
               ,
            
             
             
               and
               after
               by
               the
               will
               of
               God
               ,
               delivered
               to
               us
               in
               writings
               to
               be
               the
               Foundation
               and
               Pillar
               of
               our
               Faith.
            
             Which
             being
             laid
             down
             by
             him
             at
             his
             entrance
             as
             the
             grand
             principle
             ,
             on
             which
             he
             goes
             ,
             will
             lead
             us
             to
             an
             easie
             understanding
             of
             all
             that
             follows
             .
             This
             therefore
             ,
             he
             not
             only
             asserts
             ,
             but
             proves
             ;
             for
             whereas
             some
             of
             the
             Adversaries
             pretended
             ,
             that
             the
             Apostles
             preached
             before
             they
             fully
             
               understood
               all
               they
               were
               to
               know
               ,
            
             he
             shews
             how
             false
             that
             was
             ,
             because
             after
             
               Christs
               Resurrection
            
             from
             the
             grave
             ,
             they
             were
             endued
             with
             the
             
               Spirit
               of
               God
            
             descending
             from
             on
             high
             upon
             them
             ;
             and
             were
             furnished
             with
             a
             perfect
             knowledge
             by
             which
             they
             went
             up
             and
             down
             preaching
             the
             Gospel
             ,
             which
             all
             and
             each
             of
             them
             had
             the
             knowledge
             of
             .
             Thus
             Matthew
             in
             the
             Hebrew
             tongue
             set
             forth
             his
             Gospel
             ,
             when
             Peter
             
             and
             Paul
             at
             Rome
             preached
             the
             Gospel
             and
             founded
             a
             Church
             ;
             and
             after
             their
             departure
             Mark
             ,
             the
             Disciple
             and
             Interpreter
             of
             Peter
             ,
             writ
             those
             things
             which
             were
             preached
             .
             Afterwards
             John
             published
             his
             Gospel
             at
             Ephesus
             in
             
               Asia
               .
               And
               all
               these
            
             (
             saith
             he
             )
             
               delivered
               to
               us
               one
               God
               maker
               of
               Heaven
               and
               Earth
               ,
               and
               one
               Christ
               his
               Son.
               To
               whom
               if
               one
               doth
               not
               assent
               ,
            
             
             
               he
               despiseth
               those
               who
               were
               our
               Lords
               companions
               ,
               and
               therefore
               despiseth
               our
               Lord
               Christ
               ,
               and
               likewise
               despiseth
               the
               Father
               ,
               and
               is
               condemned
               of
               himself
               ,
               resisting
               and
               opposing
               his
               own
               salvation
               which
               all
               Hereticks
               do
               .
            
             Can
             any
             thing
             be
             more
             plain
             ,
             than
             that
             Irenaeus
             makes
             it
             his
             design
             to
             resolve
             Faith
             into
             the
             writings
             of
             Christ
             and
             his
             Apostles
             ,
             and
             saith
             ,
             That
             these
             writings
             were
             delivered
             as
             
               a
               Foundation
               of
               Faith
            
             ,
             that
             the
             reason
             why
             the
             Christians
             believed
             but
             one
             God
             and
             one
             Christ
             ,
             was
             ,
             because
             they
             read
             of
             no
             more
             in
             the
             Gospels
             published
             by
             them
             ,
             
               That
               he
               that
               despiseth
               them
               who
               were
               our
               Lords
               companions
               ,
               despise
               himself
               and
               God
               ,
               and
               condemn
               themselves
               .
            
             He
             doth
             not
             say
             ,
             he
             that
             despiseth
             the
             
               lawfully
               sent
               Pastours
               of
               the
               Church
               meeting
               in
               General
               Councils
               ,
               nor
               them
               who
               have
               power
               to
               oblige
               the
               Church
               to
               believe
               as
               well
               as
               the
               Apostles
               had
               ,
            
             as
             you
             say
             ,
             but
             evidently
             makes
             the
             obligation
             to
             believe
             ,
             to
             depend
             upon
             that
             revelation
             of
             
               Gods
               will
            
             ,
             which
             was
             made
             by
             the
             Apostles
             ,
             and
             is
             by
             their
             writings
             conveyed
             down
             to
             us
             .
             Would
             not
             the
             Valentinians
             have
             thought
             themselves
             presently
             run
             down
             by
             such
             wayes
             of
             confutation
             as
             yours
             are
             ,
             that
             they
             must
             believe
             the
             
               present
               Church
               infallible
            
             in
             whatever
             is
             delivered
             to
             be
             believed
             to
             the
             world
             ?
          
           
             But
             doth
             not
             Irenaeus
             himself
             make
             use
             of
             the
             
               Churches
               Tradition
            
             as
             the
             great
             argument
             to
             confute
             them
             by
             ?
             
             I
             grant
             he
             doth
             so
             ,
             and
             it
             is
             on
             that
             very
             account
             
               that
               he
               might
               confute
               them
            
             ,
             and
             not
             lay
             down
             the
             only
             sure
             Foundation
             of
             
               Christian
               Faith.
            
             For
             he
             gives
             that
             reason
             of
             his
             doing
             so
             in
             the
             beginning
             of
             the
             very
             next
             Chapter
             .
             For
             ,
             (
             saith
             he
             )
             
               when
               we
               dispute
               against
               them
               out
               of
               the
               Scripture
               ,
            
             
             
               they
               are
               turned
               presently
               to
               an
               accusing
               of
               the
               Scriptures
               as
               though
               they
               were
               not
               in
               all
               things
               right
               ,
               and
               wanted
               Authority
               ,
               and
               because
               of
               their
               ambiguity
               ,
               and
               for
               that
               truth
               cannot
               be
               found
               out
               by
               them
               without
               the
               help
               of
               Tradition
               .
            
             I
             need
             not
             say
             ,
             that
             Irenaeus
             prophesied
             of
             you
             in
             this
             saying
             of
             his
             ,
             but
             it
             is
             as
             true
             of
             you
             as
             if
             he
             had
             .
             Your
             pretences
             being
             the
             very
             same
             ,
             against
             the
             Scriptures
             being
             the
             rule
             of
             Faith
             ,
             with
             those
             of
             the
             Valentinians
             ;
             only
             that
             you
             deny
             not
             the
             truth
             of
             what
             is
             therein
             contained
             ,
             for
             otherwise
             the
             
               want
               of
               Authority
               in
               themselves
            
             ,
             the
             
               ambiguity
               of
               them
            
             ,
             the
             
               impossibility
               of
               knowing
               the
               sense
               of
               them
               without
               Tradition
               ,
            
             are
             the
             very
             same
             arguments
             which
             with
             the
             greatest
             pomp
             and
             ostentation
             are
             produced
             by
             you
             against
             the
             Scriptures
             ,
             being
             the
             Rule
             whereby
             to
             judge
             of
             Controversies
             .
             Which
             we
             have
             no
             more
             cause
             to
             wonder
             at
             ,
             than
             Irenaeus
             had
             in
             the
             
               Valentinians
               ,
               because
               from
               them
               we
               produce
               our
               greatest
               arguments
               against
               your
               fond
               opinions
               .
            
             Now
             when
             the
             Valentinians
             pretended
             their
             great
             rule
             was
             on
             
               oral
               Tradition
            
             ,
             which
             was
             conveyed
             from
             the
             Apostles
             down
             to
             them
             ;
             to
             this
             Irenaeus
             opposeth
             the
             constant
             Tradition
             of
             the
             
               Apostolical
               Churches
            
             ,
             which
             in
             a
             continued
             succession
             was
             preserved
             from
             the
             
               Apostles
               times
            
             ,
             which
             was
             the
             same
             every
             where
             among
             all
             the
             Churches
             ,
             which
             every
             one
             who
             desired
             it
             ,
             might
             easily
             be
             satisfied
             about
             ;
             because
             
               they
               could
               number
               them
               ,
               who
               by
               the
               Apostles
               were
               appointed
               Bishops
               in
               Churches
               ,
               and
               their
               successors
               ,
               unto
               our
               own
               times
               ,
               
               who
               taught
               no
               such
               thing
               ,
               nor
               ever
               knew
               any
               such
               thing
               as
               they
               madly
               fancy
               to
               themselves
               .
            
             
             We
             see
             then
             his
             appeal
             to
             Tradition
             was
             only
             in
             a
             matter
             of
             fact
             ,
             Whether
             ever
             any
             such
             thing
             as
             their
             opinion
             which
             was
             not
             contained
             in
             Scripture
             ,
             was
             delivered
             to
             them
             by
             the
             Apostles
             or
             no
             ,
             
               i.
               e.
            
             Whether
             the
             Apostles
             left
             any
             
               oral
               Traditions
            
             in
             the
             Churches
             which
             should
             be
             the
             rule
             to
             interpret
             Scriptures
             by
             ,
             or
             no
             ?
             And
             the
             whole
             design
             of
             Irenaeus
             is
             to
             prove
             the
             contrary
             ,
             by
             an
             appeal
             to
             all
             the
             
               Apostolical
               Churches
            
             ,
             and
             particularly
             by
             appealing
             to
             the
             
               Roman
               Church
            
             ,
             because
             of
             its
             due
             fame
             and
             celebrity
             in
             that
             Age
             wherein
             Irenaeus
             lived
             .
             So
             that
             Irenaeus
             appealed
             to
             the
             then
             
               Roman
               Church
            
             ,
             even
             when
             he
             speaks
             highest
             in
             the
             honour
             of
             it
             ,
             for
             somewhat
             which
             is
             fundamentally
             contrary
             to
             the
             pretensions
             of
             the
             
               now
               Roman
               Church
            
             .
             He
             then
             appealed
             to
             it
             ,
             for
             an
             evidence
             against
             such
             
               oral
               Traditions
            
             which
             were
             pretended
             to
             be
             left
             by
             the
             Apostles
             as
             a
             rule
             to
             understand
             Scripture
             by
             ;
             and
             ,
             were
             it
             not
             for
             this
             same
             pretence
             now
             ,
             what
             will
             become
             of
             the
             Authority
             of
             the
             
               present
               Roman
               Church
            
             .
          
           
             After
             he
             hath
             thus
             manifested
             by
             recourse
             to
             the
             
               Apostolical
               Churches
            
             that
             there
             was
             no
             such
             Tradition
             left
             
               among
               them
            
             ,
             it
             was
             very
             reasonable
             to
             inferr
             that
             there
             was
             
               none
               such
               at
               all
            
             ;
             for
             they
             could
             not
             imagine
             ,
             if
             the
             Apostles
             had
             designed
             any
             such
             Tradition
             ,
             but
             they
             would
             have
             communicated
             it
             to
             those
             famous
             Churches
             which
             were
             planted
             by
             them
             ,
             and
             it
             was
             absurd
             to
             suppose
             that
             those
             Churches
             who
             could
             so
             easily
             derive
             their
             succession
             from
             the
             Apostles
             should
             in
             so
             short
             a
             time
             have
             lost
             the
             memory
             of
             so
             rich
             a
             treasure
             deposited
             with
             them
             ,
             as
             that
             was
             pretended
             to
             be
             ;
             from
             whence
             he
             sufficiently
             refutes
             that
             unreasonable
             imagination
             of
             the
             Valentinians
             .
             Which
             having
             done
             ,
             he
             proceeds
             to
             settle
             those
             firm
             grounds
             on
             which
             the
             Christians
             believed
             in
             
               one
               God
               the
               Father
            
             ,
             and
             in
             
               one
               Lord
               Jesus
               Christ
            
             ,
             which
             he
             doth
             by
             removing
             the
             only
             Objection
             which
             the
             Adversaries
             had
             against
             them
             .
             For
             when
             the
             Christians
             declared
             ,
             the
             main
             reason
             into
             which
             they
             resolved
             their
             Faith
             as
             to
             these
             principles
             ,
             was
             ,
             Because
             no
             other
             
               God
               or
               Christ
            
             were
             revealed
             in
             Scripture
             ,
             but
             them
             whom
             they
             believed
             ,
             the
             Valentinians
             answered
             ,
             this
             could
             not
             be
             a
             sufficient
             foundation
             for
             their
             Faith
             on
             this
             account
             ,
             because
             many
             things
             were
             delivered
             in
             Scripture
             ,
             not
             according
             to
             the
             
               truth
               of
               the
               things
            
             ,
             but
             the
             
               judgment
               and
               opinion
               of
               the
               persons
               they
               were
               spoken
               to
               .
            
             This
             therefore
             being
             such
             a
             pretence
             as
             would
             destroy
             any
             
               firm
               resolution
               of
               Faith
               into
               Scripture
               ,
            
             and
             must
             necessarily
             place
             it
             in
             
               Tradition
               ;
               Irenaeus
            
             concerns
             himself
             much
             to
             demonstrate
             the
             contrary
             ,
             by
             an
             ostension
             (
             as
             he
             calls
             it
             )
             that
             
               Christ
               and
               the
               Apostles
               did
               all
               along
               speak
               according
               to
               truth
               ,
               and
               not
               according
               to
               the
               opinion
               of
               their
               auditours
               ,
            
             which
             is
             the
             entire
             subject
             of
             the
             fifth
             Chapter
             of
             his
             third
             Book
             .
             Which
             he
             proves
             first
             of
             Christ
             ,
             because
             he
             was
             
               Truth
               it self
            
             ,
             and
             it
             would
             be
             very
             contrary
             to
             his
             nature
             to
             speak
             of
             things
             ,
             otherwise
             then
             they
             were
             ,
             when
             the
             very
             design
             of
             his
             coming
             was
             to
             direct
             men
             in
             the
             way
             of
             
               Truth
               .
               The
               Apostles
            
             were
             persons
             who
             professed
             to
             declare
             truth
             to
             the
             world
             ,
             and
             as
             light
             cannot
             communicate
             with
             darkness
             ,
             so
             neither
             could
             truth
             be
             blended
             with
             so
             much
             falshood
             as
             that
             opinion
             supposeth
             in
             them
             .
             And
             therefore
             neither
             
               our
               Lord
            
             nor
             his
             Apostles
             could
             be
             supposed
             to
             mean
             any
             other
             God
             or
             Christ
             then
             whom
             they
             declared
             .
             
               For
               this
            
             (
             saith
             he
             )
             
               were
               rather
               to
               increase
               their
               ignorance
               and
               confirm
               them
               in
               it
               ,
               then
               to
               cure
               them
               of
               it
            
             ;
             and
             therefore
             that
             Law
             was
             true
             which
             pronounced
             a
             
               curse
               on
               every
               one
               who
               led
               a
               blind
               man
               out
               of
               his
               way
               .
            
             And
             the
             
             Apostles
             being
             sent
             for
             the
             
               recovery
               of
               the
               lost
               sight
               of
               the
               blind
               ,
            
             cannot
             be
             supposed
             to
             speak
             to
             men
             according
             to
             their
             
               present
               opinion
            
             ,
             but
             according
             to
             the
             manifestation
             of
             truth
             .
             For
             ,
             what
             
               Physitian
               intending
               to
               cure
               a
               Patient
               ,
               will
               do
               according
               to
               his
               Patients
               desire
               ,
               and
               not
               rather
               what
               will
               be
               best
               for
               him
               ?
            
             From
             whence
             he
             concludes
             ,
             Since
             the
             
               design
               of
               Christ
            
             and
             his
             Apostles
             was
             not
             to
             flatter
             but
             to
             cure
             mens
             souls
             ;
             it
             follows
             ,
             that
             they
             did
             not
             speak
             to
             them
             ,
             according
             to
             their
             former
             opinion
             ,
             but
             according
             to
             truth
             without
             all
             hypocrisie
             and
             dissimulation
             .
             From
             whence
             it
             follows
             ,
             that
             if
             Christ
             and
             his
             Apostles
             did
             speak
             according
             to
             truth
             ,
             there
             is
             then
             need
             of
             no
             Oral
             Tradition
             for
             our
             understanding
             Scripture
             ,
             and
             consequently
             the
             resolution
             of
             our
             Faith
             as
             to
             
               God
               and
               Christ
            
             ,
             and
             proportionably
             as
             to
             other
             objects
             to
             be
             believed
             ,
             is
             not
             into
             any
             Tradition
             pretending
             to
             be
             derived
             from
             
               the
               Apostles
            
             ,
             but
             into
             the
             
               Scriptures
               themselves
            
             ;
             which
             by
             this
             discourse
             evidently
             appears
             to
             have
             been
             the
             judgement
             of
             Irenaeus
             .
          
           
             
             The
             next
             which
             follows
             ,
             is
             Clemens
             of
             Alexandria
             who
             flourished
             
               A.
               D.
            
             196.
             whom
             St.
             Hierome
             accounted
             the
             
               most
               learned
               of
               all
               the
               writers
               of
               the
               Church
               :
            
             and
             therefore
             cannot
             be
             supposed
             ignorant
             in
             so
             necessary
             a
             part
             of
             the
             
               Christian
               Doctrine
            
             as
             the
             
               Resolution
               of
               Faith
            
             is
             .
             And
             if
             his
             judgement
             may
             be
             taken
             ,
             the
             Scriptures
             are
             the
             only
             certain
             Foundation
             of
             Faith
             ;
             for
             in
             his
             Admonition
             to
             the
             Gentiles
             after
             he
             hath
             with
             a
             great
             deal
             of
             
               excellent
               learning
            
             derided
             the
             
               Heathen
               Superstitions
            
             ,
             when
             he
             comes
             to
             give
             an
             account
             of
             the
             
               Christians
               Faith
            
             ,
             he
             begins
             it
             with
             this
             pregnant
             Testimony
             to
             our
             purpose
             .
             For
             (
             saith
             he
             )
             
               the
               Sacred
               Oracles
               affording
               us
               the
               most
               manifest
               grounds
               of
               Divine
               worship
               ,
            
             
             
               are
               the
               Foundation
               of
               Truth
            
             ▪
             And
             so
             goes
             on
             in
             a
             high
             commendation
             of
             the
             Scripture
             ,
             as
             the
             most
             
               compendious
               directions
            
             for
             happiness
             ,
             the
             
               best
               Institutions
            
             for
             
               government
               of
               life
            
             ,
             the
             most
             free
             from
             all
             vain
             ornaments
             ,
             that
             they
             
               raise
               mens
               souls
               up
               out
               of
               wickedness
               ,
               yielding
               the
               most
               excellent
               remedies
               ,
               disswading
               from
               the
               greatest
               deceit
               ,
            
             and
             most
             clearly
             
               incouraging
               to
               a
               foreseen
               happiness
            
             ;
             with
             more
             of
             the
             same
             nature
             .
             And
             when
             after
             he
             perswades
             men
             with
             so
             much
             Rhetorick
             and
             earnestness
             to
             imbrace
             the
             
               Scriptures
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               with
               the
               greatest
               readiness
               ,
            
             he
             gives
             this
             as
             the
             reason
             of
             it
             ,
             that
             so
             they
             might
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               entertain
               God
               in
               chaste
               souls
               .
               For
               the
               Word
               is
               that
               light
               to
               men
               ,
            
             
             
               by
               which
               we
               see
               God
            
             :
             and
             soon
             after
             speaking
             that
             the
             design
             of
             Religion
             is
             to
             make
             men
             
               like
               to
               God
               as
               much
               as
               possible
               ,
            
             he
             adds
             ,
             
               That
               truly
               they
               are
               the
               Sacred
               Scriptures
               which
               make
               men
               Holy
               and
               Deifie
               men
               ,
            
             
             
               i.
               e.
            
             by
             Assimilation
             .
             And
             in
             that
             large
             and
             eloquent
             Paraenesis
             which
             follows
             ,
             wherein
             he
             perswades
             men
             to
             the
             forsaking
             their
             old
             customs
             and
             embracing
             Christianity
             ,
             all
             the
             arguments
             he
             useth
             are
             drawn
             from
             the
             Scriptures
             ,
             and
             not
             so
             much
             as
             the
             least
             mention
             of
             any
             
               Infallible
               Ensurancer
            
             of
             their
             truth
             and
             authority
             ,
             but
             supposeth
             the
             evidence
             he
             produceth
             ,
             sufficient
             to
             perswade
             them
             to
             the
             belief
             and
             love
             of
             them
             .
             In
             the
             first
             of
             his
             Stromata
             ,
             he
             proves
             the
             truth
             of
             the
             Scriptures
             by
             the
             much
             greater
             antiquity
             of
             them
             then
             any
             of
             the
             
               Greek
               learning
            
             .
             
             In
             the
             second
             ,
             where
             he
             particularly
             enquires
             into
             the
             
               nature
               and
               grounds
               of
               Faith
            
             ,
             he
             hath
             this
             expression
             ,
             
               He
               therefore
               that
               believes
               the
               Sacred
               Scriptures
               ,
               having
               a
               firm
               judgement
               doth
               receive
               the
               voyce
               
               of
               God
               who
               gave
               the
               Scriptures
               ,
               as
               an
               impregnable
               demonstration
               .
            
             (
             Although
             the
             text
             be
             commonly
             printed
             without
             the
             comma
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             yet
             the
             sense
             and
             context
             makes
             it
             evident
             that
             it
             ought
             to
             be
             there
             ,
             and
             accordingly
             Sylburgius
             gives
             intimation
             of
             it
             in
             his
             notes
             ,
             and
             
               Gentian
               Hervet
            
             in
             the
             translation
             as
             revised
             by
             Heinsius
             applies
             the
             demonstration
             to
             what
             follows
             ,
             but
             very
             weakly
             joynes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             not
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             renders
             it
             
               firmum
               habens
               judicium
               cui
               contradici
               nequit
               ,
            
             whereas
             it
             is
             plain
             that
             there
             he
             intends
             to
             give
             an
             account
             what
             that
             foundation
             is
             ,
             ●hich
             Faith
             doth
             stand
             on
             .
             )
             And
             after
             having
             made
             a
             large
             discourse
             concerning
             the
             
               nature
               of
               Faith
            
             comparing
             the
             judgement
             of
             Philosophers
             concerning
             it
             ,
             he
             concludes
             with
             this
             saying
             ,
             
               That
               it
               is
               an
               absurd
               thing
               for
               the
               followers
               of
               Pythagoras
               to
               suppose
               that
               his
            
             ipse
             dixit
             
               was
               instead
               of
               a
               demonstration
               to
               them
               ;
               and
               yet
               those
               who
               are
               the
               lovers
               of
               truth
               not
               to
               believe
               the
               sure
               testimony
               of
               our
               only
               Saviour
               and
               God
               ,
            
             
             
               but
               to
               exact
               proofs
               of
               him
               of
               what
               he
               spake
               .
            
             Wherein
             he
             discovers
             that
             Christianity
             requires
             from
             men
             no
             unreasonable
             thing
             in
             expecting
             assent
             where
             no
             such
             kind
             of
             proofs
             as
             those
             used
             by
             Philosophers
             are
             ;
             but
             if
             the
             Epicureans
             did
             suppose
             some
             kind
             of
             anticipation
             necessary
             to
             knowledge
             ,
             if
             the
             Pythagoreans
             relyed
             on
             Authority
             ,
             if
             Heraclitus
             quarrell'd
             with
             such
             
               as
               could
               neither
               hear
               nor
               speak
               ,
               i.
               e.
            
             such
             as
             neither
             had
             Authority
             themselves
             ,
             and
             yet
             would
             rely
             on
             none
             ;
             it
             could
             not
             be
             judged
             any
             absurd
             thing
             that
             Christianity
             did
             require
             such
             an
             assent
             to
             what
             Christ
             delivered
             ,
             especially
             considering
             that
             he
             was
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             that
             he
             discovered
             
               sufficient
               reason
            
             why
             he
             was
             to
             be
             believed
             in
             whatever
             he
             spake
             .
             And
             thence
             elsewhere
             he
             sayes
             ,
             
               That
               Faith
               is
               a
               sure
               demonstration
               ,
            
             
             
               because
               truth
               follows
               whatever
               is
               delivered
               from
               God.
            
             And
             when
             he
             gives
             an
             account
             what
             that
             
               true
               knowledge
            
             is
             which
             the
             Christian
             hath
             ,
             he
             shews
             what
             things
             are
             requisite
             to
             it
             ;
             two
             things
             Knowledge
             supposeth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             enquiry
             and
             discovery
             ;
             the
             Enquiry
             (
             saith
             he
             )
             
               is
               an
               impulse
               of
               the
               mind
               for
               the
               finding
               out
               of
               something
               by
               some
               signs
               which
               are
               proper
               to
               it
               ;
               Discovery
               ,
               is
               the
               end
               and
               rest
               of
               enquiry
               ,
               which
               lyes
               in
               the
               comprehension
               of
               the
               thing
               ,
               which
               is
               properly
               Knowledge
               .
               Now
               the
               signs
               by
               which
               things
               are
               discovered
               ,
               are
               either
               precedent
               ,
               concomitant
               ,
               or
               subsequent
               .
            
             All
             these
             he
             thus
             applyes
             to
             the
             
               Scriptures
               .
               The
               discovery
               ,
               as
               the
               end
               of
               our
               enquiry
               after
               God
               ,
               is
               ,
            
             
             
               the
               Doctrine
               delivered
               by
               his
               Son
               ;
               but
               the
               signs
               whereby
               we
               know
               that
               he
               was
               the
               Son
               of
               God
               ,
               precedent
               ,
               are
               the
               Prophesies
               declaring
               his
               coming
               ;
               concomitant
               ,
               were
               the
               Testimonies
               concerning
               his
               birth
               ;
               subsequent
               ,
               are
               those
               Miracles
               ,
               which
               were
               published
               ,
               and
               manifestly
               shewed
               to
               the
               world
               after
               his
               Ascension
               .
               Therefore
               the
               peculiar
               evidence
               that
               the
               truth
               is
               with
               us
               ,
               is
               ,
               that
               the
               Son
               of
               God
               himself
               hath
               taught
               us
               .
            
             A
             place
             not
             so
             clear
             in
             it self
             ,
             as
             miserably
             involved
             through
             the
             oscitancy
             of
             the
             
               Latin
               Interpreter
            
             ,
             in
             which
             it
             is
             plain
             ,
             that
             Clemens
             doth
             exactly
             ,
             according
             to
             all
             
               rational
               principles
            
             of
             knowledge
             ,
             give
             an
             account
             of
             the
             grounds
             of
             
               Christian
               Faith
            
             ;
             the
             main
             principle
             of
             which
             ,
             is
             ,
             the
             
               doctrine
               delivered
               by
               Christ
            
             ;
             which
             ,
             that
             it
             ought
             to
             be
             assented
             to
             ,
             appears
             by
             a
             full
             concurrence
             of
             all
             those
             signs
             which
             are
             necessary
             in
             enquiries
             ;
             here
             are
             the
             greatest
             
               precedent
               signs
               (
               Prophesies
               ,
               made
            
             so
             long
             before
             ,
             exactly
             accomplished
             in
             him
             )
             the
             
             
               fullest
               concomitant
               signs
            
             (
             in
             the
             many
             
               wonderful
               things
            
             which
             happened
             at
             his
             coming
             into
             the
             world
             )
             and
             the
             clearest
             
               subsequent
               signs
            
             by
             those
             great
             and
             uncontrouled
             miracles
             ,
             which
             were
             wrought
             in
             the
             world
             after
             his
             
               Ascension
               ;
               all
               which
               put
               together
               do
               evidently
               prove
               that
               he
               was
               the
               Son
               of
               God
               who
               delivered
               this
               doctrine
               to
               us
               ,
               and
               therefore
               deserves
               our
               most
               firm
               assent
               in
               what
               ever
               appears
               to
               be
               his
               Word
               .
            
             Can
             any
             thing
             then
             be
             more
             apparent
             then
             his
             
               resolution
               of
               Faith
            
             into
             the
             
               rational
               evidence
            
             of
             
               Christs
               being
            
             the
             
               Son
               of
               God
            
             ,
             which
             is
             manifested
             to
             us
             not
             by
             the
             
               Infallible
               testimony
            
             of
             any
             Church
             ,
             but
             by
             the
             Infallibl●●●gns
             of
             it
             which
             were
             precedent
             to
             ,
             attendant
             on
             ,
             and
             consequent
             to
             his
             appearance
             in
             the
             world
             .
             
               If
               therefore
            
             (
             saith
             he
             )
             
               according
               to
            
             Plato
             ,
             
             
               truth
               can
               only
               be
               learned
               ,
               either
               from
               God
               ,
               or
               those
               who
               are
               come
               from
               him
               ,
               we
               may
               justly
               boast
               that
               we
               learn
               the
               truth
               from
               the
               Son
               of
               God
               ,
               taking
               the
               Testimonies
               out
               of
               those
               Sacred
               Oracles
               ,
               which
               were
               first
               Prophesied
               and
               then
               fully
               declared
               ,
               viz.
            
             by
             accomplishment
             .
             The
             main
             ground
             of
             Faith
             then
             ,
             is
             such
             as
             the
             wisest
             Philosophers
             did
             admit
             of
             ,
             viz.
             
               that
               whatsoever
               God
               said
               is
               true
               ,
            
             and
             none
             can
             deliver
             truth
             but
             such
             as
             come
             from
             him
             ,
             on
             which
             account
             there
             is
             nothing
             left
             ,
             but
             evidence
             that
             he
             in
             whom
             we
             believe
             was
             the
             
               Son
               of
               God
            
             ,
             which
             is
             abundantly
             manifested
             by
             the
             
               accomplishment
               of
               those
               Prophesies
            
             in
             him
             which
             were
             made
             so
             long
             before
             .
             After
             which
             he
             disputes
             against
             the
             same
             sort
             of
             Hereticks
             which
             Irenaeus
             did
             ,
             
             and
             upon
             the
             
               same
               principles
            
             ,
             viz.
             
               that
               whatever
               God
               or
               Christ
               thought
               necessary
               for
               us
               to
               know
               or
               believe
               ,
               is
               consigned
               to
               us
               in
               the
               writings
               of
               the
               Prophets
               and
               Apostles
               ;
               and
               thence
               he
               cites
               that
               out
               of
            
             Peters
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             a
             Book
             I
             suppose
             then
             extant
             under
             that
             name
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               nothing
               without
               the
               written
               word
            
             ,
             where
             was
             the
             unwritten
             word
             then
             ?
             And
             in
             the
             end
             of
             that
             Book
             discovers
             the
             
               weakness
               of
               Philosophy
            
             ,
             because
             it
             came
             
               from
               meer
               men
               :
               but
               men
               ,
               as
               men
               ,
               are
               no
               sufficient
               teachers
               when
               they
               speak
               concerning
               God.
               For
            
             (
             saith
             he
             )
             
               man
               cannot
               speak
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               things
               becoming
               God
            
             ;
             
             
               for
               being
               weak
               and
               mortal
               he
               cannot
               speak
               as
               he
               ought
               of
               a
               Being
               infinite
               and
               immortal
               ,
               nor
               he
               that
               is
               the
               work
               of
               him
               who
               made
               it
               ;
               besides
               he
               that
               cannot
               speak
               truth
               concerning
               Himself
               ▪
               how
               much
               less
               is
               he
               to
               be
               believed
               concerning
               God
               ?
               For
               as
               much
               as
               man
               wants
               of
               Divine
               power
               ,
               so
               much
               must
               his
               speech
               fall
               short
               of
               God
               ,
               when
               he
               discourseth
               of
               him
               .
               For
               mans
               speech
               is
               naturally
               weak
               and
               unable
               to
               express
               God
            
             ;
             
             
               not
               only
               as
               to
               his
               essence
               ,
               but
               as
               to
               his
               power
               and
               works
               ;
               thence
               he
               concludes
               a
               necessity
               that
               God
               by
               his
               Spirit
               must
               discover
               himself
               to
               men
               ,
               which
               revelation
               he
               proves
               to
               be
               only
               extant
               among
               Christians
               ,
            
             because
             of
             the
             many
             
               Divine
               testimonies
            
             that
             
               Christ
               was
               the
               Son
               of
               God
               ,
            
             because
             the
             knowledge
             that
             came
             by
             him
             was
             so
             
               remarkably
               dispersed
               abroad
               in
               the
               world
               ,
            
             and
             did
             prevail
             ,
             notwithstanding
             all
             
               opposition
               and
               persecution
               .
               For
            
             (
             saith
             he
             )
             
               the
               Greek
               Philosophy
               if
               any
               ordinary
               Magistrate
               forbid
               it
               did
               presently
               sink
               ;
               but
               our
               doctrine
               hath
               been
               forbid
               from
               its
               first
               publishing
               ,
               by
               the
               Kings
               and
               Potentates
               of
               the
               earth
               ,
               who
               have
               used
               their
               utmost
               industry
               to
               destroy
               both
               us
               and
               that
               together
               ,
               but
               still
               it
               flourisheth
               ,
               and
               the
               more
               for
               its
               being
               persecuted
               ;
               for
               it
               dyes
               not
               like
               a
               humane
               doctrine
               ,
               nor
               perisheth
               like
               a
               weak
               gift
               .
            
             
             Thus
             we
             see
             that
             he
             insists
             on
             
               rational
               evidence
            
             as
             the
             great
             and
             sufficient
             testimony
             into
             which
             our
             
               Faith
               is
               resolved
            
             as
             to
             the
             being
             of
             a
             
               Divine
               Revelation
            
             .
             In
             his
             next
             Book
             he
             answers
             some
             objections
             
             of
             the
             Heathens
             against
             
               believing
               Christianity
            
             ,
             of
             which
             the
             chiefest
             was
             ,
             the
             dissension
             among
             the
             Christians
             ,
             wherein
             (
             if
             ever
             )
             he
             had
             an
             opportunity
             to
             declare
             what
             the
             certain
             
               rule
               of
               Faith
            
             is
             ,
             and
             what
             power
             God
             hath
             left
             his
             Church
             for
             determining
             matters
             to
             be
             believed
             by
             us
             .
             But
             for
             want
             of
             understanding
             this
             
               necessary
               foundation
               of
               Faith
            
             ,
             viz.
             
               the
               Churches
               infallibility
            
             ,
             he
             is
             fain
             to
             answer
             this
             objection
             just
             as
             a
             Protestant
             would
             do
             .
             1.
             
             
               If
               this
               were
               an
               argument
               against
               truth
               ,
            
             
             
               the
               objectors
               had
               none
               themselves
               ,
               for
               both
               Jews
               and
               Greeks
               had
               heresies
               among
               them
               .
            
             2.
             
             
               The
               very
               coming
               of
               heresies
               was
               an
               argument
               of
               the
               truth
               of
               Scripture
               ,
               because
               that
               had
               expresly
               foretold
               them
               .
            
             3.
             
             
               This
               argument
               doth
               not
               hold
               any
               where
               else
               ,
               therefore
               it
               should
               not
               in
               reason
               here
               ,
            
             viz.
             
               where
               there
               is
               any
               dissent
               there
               can
               be
               no
               certainty
            
             ;
             for
             though
             
               Physitians
               differ
               much
               from
               one
               another
               ,
               yet
               Patients
               are
               not
               thereby
               discouraged
               from
               seeking
               to
               them
               for
               cure
               .
            
             4.
             
             
               This
               should
               only
               make
               men
               use
               more
               care
               and
               diligence
               in
               the
               search
               and
               enquiry
               after
               truth
               ;
               for
               they
               will
               find
               abundant
               recompence
               for
               their
               search
               in
               the
               pleasure
               of
               finding
               truth
               .
               Would
               any
               one
               say
               ,
               because
               two
               apples
               are
               offered
               to
               him
               ,
               the
               one
               a
               real
               fruit
               ,
               the
               other
               made
               of
               wax
               ,
               that
               therefore
               he
               will
               meddle
               with
               neither
               ;
               but
               rather
               that
               he
               ought
               to
               use
               more
               care
               to
               distinguish
               the
               one
               from
               the
               other
               ?
               If
               there
               be
               but
               one
               high
               way
               and
               many
               by-paths
               which
               lead
               to
               precipices
               ,
               rivers
               ,
               or
               the
               Sea
               ,
               Will
               he
               not
               go
               in
               the
               highway
               because
               there
               are
               such
               false
               ones
               ?
               but
               rather
               go
               in
               it
               with
               the
               more
               care
               ,
               and
               get
               the
               exactest
               knowledge
               of
               it
               he
               can
               .
               Doth
               a
               Gardener
               cast
               off
               the
               care
               of
               his
               Garden
               because
               weeds
               grow
               up
               with
               his
               herbs
               ?
               or
               rather
               ,
               doth
               he
               not
               use
               the
               more
               diligence
               to
               distinguish
               one
               from
               the
               other
               ?
               So
               ought
               we
               to
               do
               in
               discerning
               truth
               .
            
             5.
             
             
               That
               all
               those
               who
               seriously
               enquire
               after
               truth
               may
               receive
               satisfaction
               .
               For
               either
               mans
               mind
               is
               capable
               of
               evidence
               ,
               or
               it
               is
               not
               ;
               if
               not
               ,
               it
               is
               to
               no
               purpose
               to
               trouble
               ourselves
               with
               any
               thing
               of
               knowledge
               at
               all
               ;
               if
               it
               be
               ,
               then
               we
               must
               descend
               to
               particular
               questions
               ,
               by
               which
               we
               may
               demonstratively
               learn
               from
               the
               Scriptures
               how
               the
               heresies
               fell
               off
               from
               them
               :
            
             
             
               and
               that
               the
               most
               exact
               knowledge
               is
               preserved
               in
               truth
               alone
               ,
               and
               the
               ancient
               Church
               .
            
             If
             then
             Heresies
             must
             be
             demonstratively
             confuted
             out
             of
             Scriptures
             ,
             what
             then
             doth
             he
             make
             to
             be
             the
             rule
             to
             judge
             of
             Controversies
             ,
             but
             only
             them
             ?
             For
             what
             he
             speaks
             of
             the
             
               ancient
               Church
            
             ,
             he
             speaks
             of
             it
             as
             in
             conjunction
             with
             truth
             and
             in
             opposition
             to
             those
             
               novel
               Heresies
            
             of
             the
             Basilidians
             and
             Valentinians
             .
             For
             ,
             that
             he
             doth
             not
             at
             all
             appeal
             to
             the
             judgement
             of
             any
             Church
             much
             less
             the
             present
             ,
             as
             having
             any
             infallibility
             whereon
             men
             ought
             to
             rely
             in
             matters
             of
             Faith
             ,
             appears
             likewise
             by
             his
             following
             words
             .
             
               But
               those
            
             (
             saith
             he
             )
             
               who
               are
               willing
               to
               imploy
               themselves
               in
               the
               most
               excellent
               things
               ,
            
             
             
               will
               never
               give
               over
               the
               search
               of
               truth
               ,
               till
               they
               have
               received
               a
               demonstration
               of
               it
               from
               the
               Scriptures
               themselves
               .
            
             Here
             we
             see
             ,
             
               the
               last
               resolution
               of
               Assent
            
             ,
             is
             into
             the
             
               Scriptures
               themselves
            
             ,
             without
             any
             the
             least
             mention
             or
             intimation
             of
             any
             Infallibility
             in
             the
             Church
             ,
             either
             to
             deliver
             ,
             or
             interpret
             those
             Scriptures
             to
             us
             :
             And
             after
             ,
             gives
             the
             true
             account
             of
             Heresies
             ,
             
               viz.
               mens
               not
               adhering
               to
               the
               Scriptures
               .
               For
            
             (
             saith
             he
             )
             
               they
               must
               necessarily
               be
               deceived
               in
               the
               greatest
               things
               who
               undertake
               them
               ,
            
             
             
               unless
               they
               hold
               fast
               the
               Rule
               of
               Truth
               ,
               which
               they
               received
               from
               Truth
               it self
               .
            
             And
             in
             this
             following
             discourse
             he
             goes
             as
             high
             as
             any
             Protestants
             whatever
             (
             even
             such
             who
             suppose
             the
             Scripture
             to
             be
             
               principium
               indemonstrabile
            
             ,
             by
             
             any
             thing
             but
             it self
             )
             for
             he
             makes
             the
             
               Doctrine
               delivered
               by
               Christ
               ,
               to
               be
               the
               Principle
               of
               our
               Faith
               ,
               and
               we
               make
               use
               of
               it
            
             (
             saith
             he
             )
             
               to
               be
               our
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               find
               out
               other
               things
               by
               .
               But
               ,
               whatever
               is
               judged
               ,
               is
               not
               believed
               till
               it
               be
               judged
               ,
            
             
             
               therefore
               that
               can
               be
               no
               Principle
               which
               stands
               in
               need
               of
               being
               judged
               .
               Justly
               therefore
               when
               we
               have
               by
               Faith
               received
               that
               indemonstrable
               Principle
               ,
               and
               from
               the
               Principle
               it self
               used
               demonstrations
               concerning
               it self
               ,
               we
               are
               by
               the
               voice
               of
               our
               Lord
               instructed
               in
               the
               knowledge
               of
               Truth
               .
            
             Nothing
             can
             be
             more
             plain
             in
             what
             he
             saith
             ,
             than
             that
             ,
             if
             there
             were
             a
             higher
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             than
             Scripture
             (
             as
             there
             must
             be
             ,
             if
             we
             are
             to
             receive
             it
             on
             the
             account
             of
             the
             
               Churches
               Infallible
               Testimony
            
             )
             the
             Scripture
             could
             not
             be
             call'd
             the
             
               Principle
               of
               our
               Faith
            
             ,
             but
             when
             we
             receive
             the
             Scripture
             ,
             the
             evidence
             we
             have
             that
             it
             is
             our
             Principle
             must
             be
             fetched
             
               from
               it self
            
             ;
             and
             therefore
             he
             does
             here
             in
             terms
             (
             as
             express
             as
             may
             be
             )
             
               resolve
               the
               belief
               of
               Scripture
               into
               internal
               arguments
               ,
            
             and
             makes
             it
             as
             much
             a
             
               Principle
               supposed
            
             as
             ever
             his
             Lordship
             doth
             .
             And
             immediately
             after
             ,
             when
             he
             proposeth
             that
             very
             Question
             ,
             
               How
               this
               should
               be
               proved
               to
               others
               ,
               We
               expect
               not
            
             (
             saith
             he
             )
             
               any
               proof
               from
               men
               ,
               but
               we
               prove
               the
               thing
               sought
               for
               by
               the
               Word
               of
               God
               ,
            
             
             
               which
               is
               more
               worthy
               belief
               than
               any
               demonstration
               ,
               or
               rather
               which
               is
               the
               only
               demonstration
               ,
               by
               the
               knowledge
               of
               which
               ,
               those
               who
               have
               tasted
               of
               the
               Scripture
               alone
               become
               believers
               .
            
             Can
             any
             one
             who
             reads
             these
             words
             ever
             imagine
             ,
             that
             this
             man
             speaks
             like
             one
             ,
             that
             said
             ,
             That
             the
             
               Scriptures
               of
               themselves
               appear
               no
               more
               to
               be
               Gods
               Word
               ,
               than
               distinction
               of
               colours
               to
               a
               blind
               man
               ?
            
             How
             much
             beyond
             the
             Valentinians
             ,
             and
             Basilidians
             would
             Clemens
             have
             accounted
             so
             great
             a
             madness
             ?
             who
             so
             plainly
             asserts
             the
             
               Scriptures
               to
               be
               proved
               by
               themselves
               ,
            
             and
             that
             not
             casually
             ,
             or
             in
             the
             
               heat
               of
               argument
            
             ;
             But
             lest
             we
             should
             not
             throughly
             apprehend
             his
             meaning
             repeats
             it
             again
             in
             the
             same
             page
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               perfectly
               demonstrating
               the
               Scriptures
               by
               themselves
               .
            
             And
             are
             not
             all
             these
             Testimonies
             of
             such
             persons
             so
             near
             the
             
               Apostolical
               times
            
             ,
             sufficient
             to
             acquaint
             us
             what
             the
             grounds
             of
             the
             
               Resolution
               of
               Faith
            
             were
             in
             the
             
               Christian
               Church
            
             ?
             when
             all
             of
             them
             do
             so
             unanimously
             fix
             on
             the
             Scripture
             ,
             and
             not
             so
             much
             as
             mention
             the
             
               Infallible
               Testimonies
            
             of
             any
             Church
             ,
             much
             less
             the
             Roman
             .
             Much
             more
             might
             be
             cited
             out
             of
             this
             
               excellent
               Authour
            
             to
             the
             same
             purpose
             ,
             particularly
             where
             he
             refutes
             the
             Valentinians
             ,
             who
             deserted
             the
             Scriptures
             ,
             and
             pleaded
             Tradition
             :
             but
             the
             Testimonies
             already
             produced
             are
             so
             plain
             ,
             that
             it
             will
             be
             to
             no
             purpose
             to
             produce
             any
             more
             .
          
           
             
             It
             were
             easie
             to
             continue
             an
             account
             of
             the
             
               same
               grounds
               of
               Faith
            
             ,
             through
             the
             succeeding
             Writers
             of
             the
             
               Christian
               Church
            
             ,
             who
             have
             designedly
             writ
             on
             that
             subject
             ,
             in
             vindication
             of
             
               Christian
               Religion
            
             ,
             which
             they
             unanimously
             prove
             to
             be
             Divine
             ,
             chiefly
             by
             these
             Arguments
             ;
             from
             the
             
               undoubted
               Miracles
            
             which
             were
             wrought
             by
             Christ
             ,
             and
             his
             Apostles
             ,
             from
             the
             
               exact
               fulfilling
               of
               Prophecies
            
             ,
             and
             the
             
               admirable
               propagation
            
             of
             the
             
               Christian
               Doctrine
            
             ;
             all
             which
             are
             particularly
             insisted
             on
             by
             Origen
             against
             Celsus
             ;
             by
             Tertullian
             ,
             in
             his
             
               Apologetick
               ,
               adversus
               Scapulam
            
             ,
             and
             elsewhere
             ;
             by
             
               Minucius
               Felix
               ,
               Arnobius
            
             ,
             and
             Lactantius
             ;
             not
             to
             mention
             Eusebius
             in
             his
             Books
             of
             preparation
             and
             Cyril's
             Answer
             to
             Julian
             and
             others
             .
             
             (
             But
             ,
             having
             elsewhere
             more
             fully
             and
             largely
             considered
             that
             subject
             ,
             I
             rather
             chuse
             to
             referr
             the
             Reader
             to
             what
             hath
             been
             there
             
             handled
             already
             ,
             than
             to
             tire
             his
             patience
             with
             either
             repeating
             the
             same
             ,
             or
             adding
             more
             Testimonies
             to
             the
             same
             purpose
             .
             )
             Only
             that
             which
             is
             most
             pertinent
             to
             our
             present
             purpose
             ,
             I
             shall
             here
             add
             ,
             Whether
             is
             it
             credible
             that
             those
             persons
             who
             fully
             understood
             the
             Doctrine
             of
             Christianity
             ,
             who
             were
             themselves
             rational
             and
             inquisitive
             men
             ,
             and
             writ
             for
             the
             satisfaction
             not
             only
             of
             
               subtle
               adversaries
            
             ,
             but
             of
             
               doubting
               and
               staggering
               Christians
            
             ,
             should
             so
             unanimously
             agree
             in
             insisting
             on
             the
             evidence
             of
             
               matter
               of
               fact
            
             ,
             for
             the
             truth
             of
             the
             thing
             delivered
             in
             Scripture
             ,
             and
             the
             fore-mentioned
             Arguments
             for
             the
             Divinity
             of
             the
             Doctrine
             therein
             delivered
             ,
             had
             it
             not
             been
             the
             judgement
             of
             the
             Church
             they
             lived
             in
             ,
             that
             the
             
               resolution
               of
               Faith
            
             was
             into
             those
             grounds
             on
             which
             they
             insisted
             ?
             And
             is
             it
             again
             credible
             ,
             that
             any
             of
             them
             should
             believe
             the
             Testimony
             of
             the
             Church
             to
             be
             necessary
             as
             infallible
             ,
             in
             order
             to
             a
             
               Divine
               Faith
            
             ,
             and
             that
             without
             it
             ,
             the
             Scriptures
             could
             not
             be
             believed
             as
             Divine
             ,
             and
             yet
             in
             all
             their
             disputes
             with
             the
             Gentiles
             concerning
             the
             Doctrine
             of
             Christianity
             ,
             and
             with
             several
             Hereticks
             (
             as
             the
             
               Marcionists
               ,
               &c.
            
             )
             concerning
             the
             Books
             of
             Scripture
             ,
             upon
             no
             occasion
             should
             mention
             this
             grand
             Palladium
             of
             
               Faith
               ,
               viz.
            
             the
             Infallibility
             of
             the
             
               present
               Church
            
             ?
             And
             lastly
             ,
             Is
             it
             credible
             ,
             that
             when
             in
             our
             modern
             Controversies
             men
             do
             evidently
             maintain
             faction
             and
             interest
             ,
             more
             than
             the
             
               common
               Principles
            
             of
             Christianity
             (
             that
             he
             must
             be
             blinder
             than
             
               one
               that
               can
               see
               no
               distinction
               of
               colours
               ,
            
             that
             doth
             not
             discern
             on
             what
             account
             this
             Infallibility
             is
             now
             pretended
             )
             Is
             it
             ,
             I
             say
             ,
             credible
             ▪
             that
             a
             Doctrine
             pretended
             so
             necessary
             for
             our
             believing
             Scriptures
             with
             
               Divine
               Faith
            
             ,
             should
             be
             so
             concealed
             ;
             when
             it
             ought
             ,
             for
             the
             honour
             and
             interest
             of
             Christianity
             to
             have
             been
             most
             divulged
             ?
             Which
             now
             only
             in
             these
             last
             and
             
               worst
               times
            
             is
             challenged
             by
             an
             
               usurping
               party
            
             in
             the
             Church
             as
             left
             by
             
               Christ
               himself
            
             (
             when
             no
             other
             evidence
             can
             be
             given
             of
             it
             ,
             but
             what
             was
             common
             to
             all
             ages
             of
             the
             Church
             )
             as
             belonging
             to
             such
             a
             party
             under
             the
             pretence
             of
             the
             
               Catholick
               Church
            
             ,
             which
             doth
             so
             apparently
             use
             it
             only
             to
             uphold
             her
             pretended
             Authority
             ,
             and
             so
             makes
             it
             serve
             to
             the
             worst
             ends
             ,
             and
             the
             most
             unworthy
             designs
             .
          
           
             Having
             thus
             far
             considered
             what
             the
             judgement
             of
             those
             Fathers
             was
             concerning
             the
             
               resolution
               of
               Faith
            
             ,
             who
             lived
             nearest
             the
             
               Apostolical
               times
            
             ;
             
             I
             should
             now
             come
             to
             consider
             what
             you
             can
             produce
             out
             of
             Antiquity
             ,
             for
             your
             
               Churches
               Infallibility
            
             ,
             or
             more
             generally
             ,
             
               for
               any
               infallible
               Testimony
            
             supposed
             in
             the
             
               Catholick
               Church
            
             (
             whatever
             that
             be
             )
             in
             order
             to
             a
             Foundation
             for
             
               Divine
               Faith
            
             :
             But
             you
             very
             prudently
             avoid
             the
             Testimonies
             of
             Antiquity
             in
             so
             necessary
             a
             subject
             as
             this
             is
             ;
             for
             ,
             those
             Testimonies
             mentioned
             in
             the
             foregoing
             Chapter
             ,
             in
             explication
             of
             Matth.
             28.20
             .
             takeing
             them
             ,
             as
             you
             have
             in
             so
             loose
             and
             careless
             a
             manner
             produced
             them
             ,
             make
             nothing
             at
             all
             for
             the
             
               Churches
               Infallible
               Testimonie
            
             ;
             but
             only
             assert
             that
             which
             is
             not
             denied
             ,
             that
             there
             shall
             alwaies
             be
             a
             
               Christian
               Church
            
             in
             the
             world
             .
             Our
             only
             remaining
             task
             then
             ,
             as
             to
             this
             ,
             is
             ,
             to
             examine
             in
             what
             way
             you
             seek
             to
             enervate
             the
             Testimonies
             produced
             by
             his
             Lordship
             out
             of
             Antiquity
             ,
             which
             you
             do
             in
             the
             latter
             part
             of
             Chap.
             8.
             
             His
             Lordship
             had
             truly
             said
             ,
             
             
               That
               this
               method
               and
               manner
               of
               proving
               the
               Scripture
               to
               be
               the
               Word
               of
               God
               ,
               which
               he
               useth
               ,
               is
               the
               same
               which
               the
               ancient
               Church
               ever
               held
               ,
               namely
               Tradition
               ,
               or
               Ecclesiastical
               Authority
               first
               ,
               and
               then
               all
               other
               arguments
               ,
               but
               especially
               internal
               from
               the
               Scripture
               it self
               .
            
             For
             which
             he
             cites
             ,
             first
             ,
             
               The
               Church
               in
               S.
            
             Augustine
             
               's
               time
               .
               He
               was
               no
               enemy
               to
               Church-Tradition
            
             (
             saith
             his
             Lorship
             )
             
               yet
               when
               he
               would
               prove
               that
               the
               Authour
               of
               the
               Scripture
               (
               and
               so
               of
               the
               whole
               knowledge
               of
               Divinity
               ,
               as
               it
               is
               supernatural
               )
               
               is
               God
               in
               Christ
               ,
               he
               takes
               this
               as
               the
               all-sufficient
               way
               ,
               and
               gives
               four
               proofs
               all
               internal
               to
               the
               Scripture
               .
            
             1.
             
             
               The
               Miracles
            
             .
             2.
             
             
               That
               there
               is
               nothing
               carnal
               in
               the
               Doctrine
               .
            
             3.
             
             
               That
               there
               hath
               been
               such
               performance
               of
               it
               .
            
             4.
             
             
               That
               by
               such
               a
               Doctrine
               of
               Humility
               ,
               the
               whole
               world
               almost
               hath
               been
               converted
               .
               And
               whereas
            
             ad
             muniendam
             fidem
             ,
             
               for
               the
               defending
               of
               the
               Faith
               ,
               and
               keeping
               it
               entire
               ,
               there
               are
               two
               things
               requisite
               ,
               Scripture
               and
               Church-Tradition
            
             ;
             Vincent
             .
             Lyrinens
             .
             
               places
               authority
               of
               Scriptures
               first
               ,
               and
               then
               Tradition
               .
               And
               since
               it
               is
               apparent
               ,
               that
               Tradition
               is
               first
               in
               order
               of
               time
               ,
               it
               must
               necessarily
               follow
               ;
               that
               Scripture
               is
               first
               in
               order
               of
               nature
               ,
               that
               is
               the
               chief
               upon
               which
               Faith
               rests
               and
               resolves
               it self
               .
            
             To
             this
             ,
             (
             after
             you
             have
             needlesly
             explained
             his
             Lordships
             opinion
             in
             this
             Controversie
             )
             you
             begin
             to
             answer
             thus
             ;
             
             
               He
               cites
               first
            
             Vincentius
             Lyrinensis
             ,
             l.
             1.
             c.
             1.
             
               who
               makes
               our
               Faith
               to
               be
               confirmed
               both
               by
               Scripture
               and
               Tradition
               of
               the
               Catholick
               Church
               .
            
             But
             ,
             Are
             not
             you
             like
             to
             be
             trusted
             in
             citing
             Fathers
             who
             doubly
             falsifie
             a
             Testimony
             of
             your
             adversaries
             ,
             when
             you
             may
             be
             so
             easily
             disproved
             ?
             For
             1.
             
             You
             tell
             us
             ,
             he
             cites
             that
             first
             ,
             which
             he
             produceth
             last
             .
             2.
             
             You
             cite
             that
             as
             produced
             by
             him
             for
             the
             
               Foundation
               of
               Faith
            
             ,
             which
             he
             expresly
             cites
             for
             the
             preservation
             of
             the
             Doctrine
             of
             Faith
             ;
             so
             he
             tells
             you
             
               ad
               muniendam
               fidem
               ,
               &c.
            
             
             Can
             any
             thing
             be
             more
             plain
             and
             obvious
             to
             any
             one
             who
             looks
             into
             that
             discourse
             of
             Vincentius
             ,
             than
             that
             he
             makes
             it
             not
             his
             business
             to
             give
             an
             account
             of
             the
             
               general
               Foundations
            
             of
             Faith
             as
             to
             the
             Scriptures
             being
             
               Gods
               Word
            
             ,
             but
             of
             the
             particular
             Doctrines
             of
             Faith
             ,
             in
             opposition
             to
             the
             Heresies
             which
             arise
             in
             the
             Church
             .
             So
             that
             all
             that
             he
             speaks
             concerning
             Scripture
             ,
             is
             not
             about
             the
             authority
             ,
             but
             the
             sense
             and
             interpretation
             of
             it
             .
             If
             therefore
             I
             should
             grant
             you
             ,
             that
             he
             speaks
             of
             Christian
             and
             
               Divine
               Faith
            
             ,
             What
             is
             this
             to
             your
             purpose
             ,
             unless
             you
             could
             prove
             that
             he
             speaks
             of
             that
             
               Divine
               Faith
            
             ,
             whereby
             we
             believe
             the
             
               Scripture
               to
               be
               the
               Word
               of
               God.
            
             But
             yet
             your
             argument
             is
             very
             good
             to
             prove
             ,
             
               that
               he
               speaks
               not
               of
               any
               humane
               fallible
               perswasion
               ,
               but
               true
               Christian
               Divine
               Faith
               ;
               for
               he
               opposes
               it
               to
               Heresie
               ,
               and
               calls
               it
               sound
               Faith
               ,
               and
               his
               Faith.
            
             It
             seems
             then
             ,
             whatever
             Faith
             is
             sound
             for
             the
             matter
             of
             it
             ,
             is
             presently
             
               Christian
               ,
               Divine
               ,
               and
               Infallible
            
             ;
             and
             so
             ,
             whosoever
             believes
             any
             thing
             which
             is
             materially
             true
             ,
             in
             opposition
             to
             Heresies
             ,
             needs
             never
             fear
             as
             long
             as
             he
             doth
             so
             ,
             for
             according
             to
             you
             he
             hath
             
               Christian
               and
               Infallible
               Faith
            
             ;
             but
             ,
             what
             if
             the
             
               Devils
               Faith
            
             be
             as
             sound
             as
             any
             
               Catholicks
               '
            
             ,
             Must
             it
             therefore
             be
             
               Divine
               Faith
               ?
               No
            
             (
             it
             may
             be
             you
             will
             answer
             )
             
               because
               he
               wants
               the
               formal
               object
               of
               Faith
               ,
               and
               doth
               not
               believe
               on
               the
               account
               of
               your
               Churches
               Infallibility
            
             ;
             I
             verily
             believe
             you
             ;
             for
             he
             knows
             the
             jugglings
             of
             it
             too
             much
             to
             believe
             it
             infallible
             .
             But
             ,
             take
             Vincentius
             in
             what
             sense
             you
             please
             ,
             that
             is
             evident
             in
             him
             which
             his
             Lordship
             produced
             him
             for
             ,
             that
             ,
             
               for
               the
               preserving
               Faith
               entire
            
             ,
             he
             places
             authority
             of
             Scripture
             first
             ,
             and
             then
             Tradition
             (
             unless
             you
             will
             serve
             his
             Testimony
             ,
             as
             you
             do
             his
             Lordships
             ,
             because
             it
             makes
             for
             your
             purpose
             ,
             say
             ,
             He
             mentions
             
               Tradition
               first
            
             ,
             and
             then
             Scripture
             )
             but
             ,
             say
             you
             ,
             
               He
               sayes
               Tradition
               doth
               as
               truly
               confirm
               Divine
               Faith
               ,
               as
               Scripture
               ,
               though
               Scripture
               doth
               it
               in
               a
               higher
               manner
               .
            
             If
             you
             did
             but
             consider
             ,
             either
             what
             kind
             of
             Tradition
             ,
             or
             what
             kind
             of
             
               Faith
               Vincentius
            
             insists
             on
             ,
             you
             could
             not
             possibly
             think
             his
             words
             any
             thing
             to
             your
             purpose
             .
             For
             he
             speaks
             not
             of
             any
             
               Tradition
               infallibly
               attested
            
             to
             us
             ,
             without
             which
             you
             pretend
             there
             can
             be
             no
             
               Divine
               Faith
            
             ,
             but
             of
             such
             an
             
               Vniversal
               Tradition
            
             which
             depends
             wholly
             upon
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             ,
             and
             never
             so
             much
             as
             mentions
             ,
             much
             less
             pretends
             to
             any
             thing
             of
             Infallibility
             :
             So
             
             that
             if
             you
             grant
             such
             a
             kind
             of
             Tradition
             ,
             doth
             as
             truly
             confirm
             Faith
             as
             the
             Scripture
             ,
             ,
             then
             you
             must
             grant
             no
             necessity
             of
             an
             
               Infallible
               Testimony
            
             to
             assure
             us
             of
             that
             Tradition
             ,
             for
             Vincentius
             speaks
             of
             such
             a
             kind
             of
             Tradition
             ,
             as
             hath
             no
             connexion
             with
             Infallibility
             .
             For
             if
             Vincentius
             had
             ever
             in
             the
             least
             ,
             thought
             of
             any
             such
             thing
             ,
             so
             great
             and
             zealous
             an
             opposer
             of
             Heresies
             would
             not
             have
             left
             out
             that
             which
             had
             been
             more
             to
             his
             purpose
             ,
             than
             all
             that
             he
             had
             said
             ,
             For
             wise
             men
             ,
             who
             have
             throughly
             considered
             of
             Vincentius
             his
             way
             ,
             though
             in
             general
             they
             cannot
             but
             approve
             of
             it
             so
             far
             as
             to
             think
             it
             highly
             improbable
             ,
             that
             there
             should
             be
             
               Antiquity
               ,
               Vniversality
            
             ,
             and
             Consent
             against
             the
             true
             and
             genuine
             sense
             of
             Scripture
             ,
             yet
             when
             they
             consider
             this
             way
             of
             Vincentius
             ,
             with
             all
             those
             
               cautions
               ,
               restrictions
            
             ,
             and
             limitations
             set
             down
             by
             him
             (
             ●
             .
             1.
             c.
             39.
             )
             they
             are
             apt
             to
             think
             ,
             that
             he
             hath
             put
             men
             to
             a
             wild-goose-chase
             to
             finde
             out
             any
             thing
             according
             to
             his
             Rules
             ;
             and
             that
             S.
             Augustine
             spake
             a
             great
             deal
             more
             to
             the
             purpose
             ,
             when
             he
             spake
             concerning
             all
             the
             
               Writers
               of
               the
               Church
               ;
               That
               although
               they
               had
               never
               so
               much
               learning
               and
               sanctity
               ,
               he
               did
               not
               think
               it
               true
               ,
               because
               they
               thought
               so
               ,
            
             
             
               but
               because
               they
               perswaded
               him
               to
               believe
               it
               true
               ,
               either
               from
               the
               Authority
               of
               Scripture
               ,
               or
               some
               probable
               Reason
               .
            
             If
             therefore
             S.
             Austin's
             Authority
             be
             not
             sunk
             so
             low
             as
             that
             of
             the
             Monk
             of
             Lerins
             ,
             we
             have
             very
             little
             reason
             to
             think
             that
             Tradition
             can
             as
             truly
             confirm
             Faith
             to
             us
             as
             the
             Scriptures
             ,
             supposing
             that
             to
             have
             been
             the
             meaning
             of
             Vincentius
             .
             Which
             yet
             is
             not
             reasonable
             to
             imagine
             ,
             since
             Vincentius
             himself
             grants
             ,
             that
             in
             case
             of
             
               inveterate
               Heresie
            
             or
             Schism
             ,
             either
             the
             sole
             Authority
             of
             Scripture
             is
             to
             be
             used
             ,
             or
             at
             most
             the
             determinations
             of
             
               General
               Councils
            
             ;
             nay
             ,
             
             and
             in
             all
             cases
             doth
             suppose
             ,
             that
             the
             
               Canon
               of
               Scripture
               is
               perfect
            
             ,
             
             
               and
               is
               abundantly
               sufficient
               of
               it self
               for
               all
               things
               .
            
             Can
             you
             yet
             therefore
             suppose
             ,
             
               that
               Vincentius
               did
               think
               that
               Tradition
               did
               as
               truly
               confirm
               our
               Faith
               as
               the
               Scripture
               ?
            
             Which
             is
             your
             assertion
             ,
             and
             the
             only
             thing
             whereby
             you
             pretend
             
               that
               the
               Bishop
               hath
               misconstrued
            
             Vincentius
             ;
             but
             whether
             be
             more
             guilty
             of
             it
             ,
             I
             leave
             to
             impartial
             judgement
             .
          
           
             The
             next
             Testimony
             you
             consider
             ,
             is
             ,
             that
             of
             
               Henricus
               à
               Gandavo
            
             .
             
             For
             his
             Lordship
             had
             said
             ,
             
               That
               the
               School
               had
               confessed
               ,
               this
               was
               the
               way
               ever
               .
            
             For
             which
             he
             cites
             the
             Testimony
             of
             that
             
               Schoolman
               ,
               That
               daily
               with
               them
               that
               are
               without
               Christ
               enters
               by
               the
               woman
               ,
            
             i.
             e.
             
               the
               Church
            
             ,
             
             
               and
               they
               believe
               by
               that
               fame
               which
               she
               gives
            
             (
             alluding
             to
             the
             story
             of
             the
             woman
             of
             
               Samaria
               .
               )
               But
               when
               they
               come
               to
               hear
               Christ
               himself
               ,
               they
               believe
               His
               words
            
             before
             the
             words
             of
             the
             woman
             :
             
               For
               when
               they
               have
               once
               found
               Christ
               ,
            
             
             
               they
               do
               more
               believe
               his
               words
               in
               Scripture
               ,
               than
               they
               do
               the
               Church
               ,
               which
               testifies
               of
               him
               ;
               because
               then
            
             propter
             illam
             ,
             
               for
               the
               Scripture
               they
               believe
               the
               Church
               .
               And
               if
               the
               Church
               should
               speak
               contrary
               to
               the
               Scripture
               ,
               they
               would
               not
               believe
               it
               .
               Thus
            
             (
             saith
             his
             Lordship
             )
             
               the
               School
               taught
               then
               .
               No
               ,
               that
               did
               it
               not
            
             (
             say
             you
             .
             )
             But
             let
             us
             see
             ,
             how
             rarely
             you
             prove
             it
             :
             For
             (
             you
             say
             )
             
               he
               speaks
               all
               this
               of
               a
               supernatural
               and
               Divine
               Faith
               to
               be
               given
               ,
               both
               to
               the
               Scriptures
               ,
               and
               the
               Church
               .
               Gandavensis
            
             certainly
             is
             much
             obliged
             to
             you
             ,
             who
             venture
             to
             speak
             such
             
               great
               Absurdities
            
             for
             his
             sake
             ;
             for
             if
             he
             be
             understood
             in
             both
             places
             of
             Divine
             and
             
               Infallible
               Faith
            
             ,
             these
             rare
             consequences
             follow
             .
             1.
             
             That
             the
             
             
               first
               beginning
            
             of
             Faith
             is
             equal
             to
             the
             highest
             degree
             of
             it
             ;
             for
             when
             he
             speaks
             of
             the
             Church
             ,
             he
             speaks
             of
             
               Christs
               entring
               by
               that
            
             ,
             which
             can
             be
             meant
             of
             nothing
             else
             but
             the
             
               first
               step
               to
               Faith
            
             ,
             as
             is
             plain
             in
             the
             parallel
             case
             of
             the
             woman
             of
             Samaria
             ;
             but
             if
             this
             were
             
               Divine
               and
               Infallible
            
             ,
             it
             must
             be
             equal
             to
             the
             highest
             degree
             ,
             for
             that
             I
             suppose
             can
             
               be
               but
               Divine
               and
               Infallible
            
             ,
             unless
             you
             can
             find
             out
             degrees
             in
             Infallibility
             .
             By
             this
             Rule
             ,
             you
             make
             him
             that
             is
             but
             over
             the
             threshold
             ,
             as
             much
             in
             
               the
               house
            
             ,
             as
             he
             that
             is
             
               sate
               down
            
             to
             the
             Table
             ;
             a
             plant
             at
             its
             first
             peeping
             out
             of
             the
             earth
             ,
             to
             be
             as
             tall
             as
             at
             its
             full
             growth
             ;
             and
             the
             Samaritans
             as
             firmly
             to
             believe
             in
             Christ
             at
             the
             first
             mention
             of
             him
             by
             the
             Woman
             ,
             as
             when
             they
             saw
             and
             heard
             him
             .
             2.
             
             By
             this
             you
             make
             an
             
               Infallible
               Faith
            
             to
             be
             built
             on
             a
             
               Fallible
               Testimony
            
             ;
             for
             to
             what
             purpose
             else
             was
             the
             Similitude
             of
             the
             Woman
             of
             Samaria
             insisted
             on
             ,
             but
             to
             parallel
             the
             Testimony
             of
             the
             Church
             with
             that
             of
             the
             Woman
             ,
             and
             consequently
             the
             Faith
             built
             on
             the
             Churches
             Testimony
             to
             be
             like
             that
             which
             the
             Samaritans
             had
             of
             Christ
             upon
             the
             
               Womans
               Testimony
            
             ;
             and
             if
             you
             believe
             that
             
               Faith
               Infallible
            
             ,
             you
             must
             assert
             ,
             an
             
               Infal●●ble
               Faith
            
             to
             be
             built
             on
             a
             
               fallible
               Testimony
            
             ,
             and
             yet
             to
             be
             as
             infallible
             ,
             as
             that
             which
             is
             built
             on
             an
             
               Infallible
               Testimony
            
             :
             And
             then
             ,
             I
             pray
             ,
             tell
             me
             ,
             To
             what
             end
             would
             you
             make
             your
             
               Churches
               Testimony
               Infallible
            
             ,
             if
             Faith
             may
             be
             infallible
             without
             it
             ?
          
           
             But
             ,
             it
             may
             be
             ,
             though
             these
             seem
             hard
             things
             ,
             yet
             you
             prove
             them
             invincibly
             :
             
             No
             doubt
             of
             it
             ;
             for
             ,
             you
             say
             ,
             
               That
               Christ
               enters
               by
               that
               Faith
               ,
               but
               Christ
               cannot
               enter
               into
               a
               soul
               by
               a
               meer
               humane
               fallible
               perswasion
               ,
               but
               by
               Divine
               Faith
               only
               .
               Nay
               ,
               when
               he
               says
               ,
               That
               he
               more
               believes
               the
               Scripture
               ,
               than
               the
               Churches
               Testimony
               ,
               he
               saith
               ,
               That
               he
               believes
               the
               Church
               ;
               But
               how
               can
               he
               believe
               without
               Faith
               ?
            
             O
             the
             irresistible
             force
             of
             demonstrations
             !
             But
             what
             silly
             people
             are
             we
             ,
             that
             thought
             a
             man
             might
             enter
             into
             a
             house
             by
             the
             door
             ,
             though
             he
             met
             not
             with
             his
             hearty
             entertainment
             till
             afterwards
             ?
             But
             ,
             Do
             you
             really
             think
             ,
             that
             Christ
             never
             enters
             into
             a
             soul
             ,
             but
             by
             
               Divine
               and
               Infallible
               Faith
            
             ?
             For
             
               Christ
               enters
            
             by
             that
             which
             gives
             him
             his
             
               first
               admission
            
             ,
             but
             his
             
               full
               reception
            
             must
             be
             by
             a
             higher
             degree
             of
             Faith.
             Do
             you
             think
             men
             believe
             as
             much
             at
             first
             as
             ever
             after
             ?
             If
             not
             ,
             May
             not
             Christ
             be
             said
             to
             enter
             by
             that
             
               lower
               degree
               of
               Faith
            
             ?
             I
             pray
             ,
             What
             think
             you
             of
             the
             case
             in
             hand
             ,
             Did
             not
             the
             belief
             of
             
               Christ
               enter
            
             by
             the
             Woman
             of
             Samaria
             ?
             and
             was
             that
             ,
             as
             
               Divine
               a
               Faith
            
             ,
             as
             what
             they
             had
             afterwards
             ?
             Nay
             ,
             take
             
               Christs
               entring
            
             (
             as
             improperly
             as
             you
             can
             imagine
             it
             )
             for
             his
             
               hearty
               reception
            
             in
             the
             soul
             ,
             Can
             that
             be
             no
             other
             waies
             but
             by
             an
             
               Infallible
               Faith
            
             ?
             A
             Faith
             supposed
             to
             be
             built
             on
             
               infallible
               grounds
            
             ,
             I
             grant
             ;
             but
             whether
             all
             ,
             who
             do
             truly
             believe
             in
             Christ
             ,
             do
             build
             their
             Faith
             on
             
               grounds
               in
               themselves
               infallible
            
             ,
             my
             charity
             to
             some
             deluded
             souls
             in
             your
             Church
             (
             as
             well
             as
             honest
             ,
             but
             ignorant
             persons
             elsewhere
             )
             gives
             me
             just
             reason
             to
             question
             .
             But
             still
             there
             is
             a
             greater
             subtilty
             behind
             ,
             which
             is
             ,
             if
             he
             believes
             the
             Scripture
             more
             than
             the
             Church
             ,
             then
             he
             must
             believe
             the
             Church
             equally
             with
             the
             Scripture
             ;
             for
             that
             must
             be
             the
             meaning
             of
             what
             you
             say
             ,
             
               when
               he
               sayes
               ,
               He
               believes
               the
               Scripture
               more
               than
               the
               Church
               ,
               he
               believes
               the
               Church
               ;
               but
               how
               can
               he
               believe
               without
               Faith
               ?
               Ergo
               ,
            
             this
             must
             be
             Divine
             Faith
             ,
             or
             else
             all
             the
             rest
             come
             to
             nothing
             .
             So
             that
             if
             I
             say
             ,
             
               I
               believe
               the
               Scripture
               more
               than
               you
               ,
            
             it
             follows
             ,
             that
             
               I
               believe
               you
               as
               much
               as
               the
               Scripture
               ,
            
             by
             the
             very
             same
             consequence
             .
             But
             you
             have
             gotten
             such
             a
             knack
             of
             contradicting
             your self
             ,
             that
             poor
             Gandavo
             cannot
             fall
             into
             your
             hands
             ,
             but
             you
             must
             make
             him
             do
             so
             too
             .
             When
             you
             say
             ,
             
               A
               man
               cannot
               believe
               without
               Faith
               ,
            
             I
             dare
             justifie
             it
             to
             be
             one
             of
             the
             greatest
             truths
             in
             your
             Book
             ;
             but
             ,
             
             if
             your
             meaning
             be
             ,
             
               A
               man
               cannot
               believe
               without
               Divine
               Faith
               ,
            
             I
             hope
             we
             Protestants
             sufficiently
             confute
             that
             ;
             for
             you
             dare
             not
             deny
             that
             
               we
               believe
               at
               all
            
             ,
             but
             (
             just
             as
             the
             Devils
             do
             )
             we
             must
             (
             according
             to
             you
             )
             
               believe
               and
               tremble
            
             ,
             because
             our
             Faith
             is
             not
             Divine
             and
             Infallible
             .
             But
             still
             your
             subtilty
             works
             with
             you
             ,
             for
             because
             Gandavensis
             saith
             ,
             
               That
               we
               must
               yield
               our
               first
               Faith
               to
               the
               Scripture
               ,
               but
               ,
            
             secundam
             sub
             ista
             ,
             
               a
               secondary
               Faith
               to
               the
               definitions
               and
               customs
               of
               the
               Catholick
               Church
               :
            
             You
             cry
             out
             ,
             Here
             's
             prima
             &
             secunda
             fides
             ;
             
               but
               yet
               both
               of
               them
               are
               properly
               and
               truly
               Faith.
            
             But
             ,
             Are
             both
             of
             them
             properly
             and
             truly
             
               Divine
               Faith
            
             ?
             If
             so
             ,
             How
             comes
             the
             distinction
             of
             the
             
               first
               and
               second
            
             ,
             one
             subordinate
             to
             the
             other
             ,
             if
             both
             be
             
               equally
               Divine
               and
               Infallible
            
             ?
             Nay
             ,
             according
             to
             your
             Principles
             ,
             the
             Faith
             given
             to
             the
             Church
             must
             be
             the
             
               first
               Faith
            
             ,
             and
             to
             the
             
               Scriptures
               the
               second
            
             under
             that
             ;
             because
             ,
             for
             the
             sake
             of
             the
             
               Churches
               Testimony
            
             ,
             we
             are
             to
             believe
             the
             Scriptures
             .
             And
             ,
             Do
             you
             really
             think
             ,
             there
             may
             be
             no
             discovery
             of
             Infidelity
             in
             rejecting
             a
             
               sufficient
               Testimony
            
             for
             Faith
             ,
             where
             there
             is
             not
             an
             
               Infallible
               Testimony
            
             ?
             But
             ,
             whatever
             you
             think
             ,
             your
             great
             enemy
             ,
             Reason
             ,
             tells
             us
             the
             contrary
             ;
             and
             therefore
             what
             follows
             
               of
               believing
               the
               Church
               ,
               sub
               poenâ
               perfidiae
               ,
            
             is
             to
             no
             more
             purpose
             than
             what
             went
             before
             .
             The
             strength
             therefore
             of
             all
             that
             you
             say
             as
             to
             this
             Testimony
             of
             Gandavensis
             ,
             lyes
             in
             the
             proof
             of
             this
             one
             thing
             ;
             
               That
               no
               man
               can
               believe
               any
               thing
               without
               an
               Infallible
               Faith
            
             ;
             yet
             I
             
               verily
               believe
            
             that
             you
             have
             miserably
             perverted
             the
             Schoolmens
             words
             ,
             and
             think
             no
             more
             
               Infallible
               Testimony
            
             requisite
             for
             it
             ,
             than
             your
             
               own
               words
            
             .
          
           
             But
             ,
             it
             may
             be
             ,
             though
             you
             do
             so
             ill
             by
             the
             Schoolmen
             ,
             you
             may
             use
             the
             Fathers
             more
             civilly
             .
             
             Three
             things
             therefore
             you
             have
             to
             answer
             to
             those
             Testimonies
             of
             the
             Fathers
             ,
             
             which
             seem
             most
             to
             make
             use
             of
             internal
             Arguments
             .
             1.
             
             
               That
               they
               use
               them
               not
               to
               such
               as
               had
               no
               Divine
               Faith
               ,
               but
               to
               such
               as
               had
               .
            
             2.
             
             
               That
               they
               do
               not
               use
               them
               as
               Primary
               ,
               Infallible
               and
               Divine
               proofs
               ,
               but
               as
               secondary
               arguments
               ,
               perswasive
               only
               to
               such
               as
               believed
               Scripture
               to
               be
               Gods
               Word
               antecedently
               to
               them
               .
            
             3.
             
             
               That
               they
               do
               not
               use
               only
               such
               proofs
               as
               are
               wholly
               internal
               to
               the
               Scripture
               it self
               .
               As
               to
               the
               two
               first
               conditions
               ,
               you
               say
               't
               is
               evident
               ,
               these
               proofs
               were
               made
               by
               Christians
               ,
               namely
               the
               Holy
               Fathers
               ;
               and
               commonly
               to
               Christians
               ,
               who
               lived
               in
               their
               times
               .
               And
               as
               clear
               is
               it
               ,
               that
               they
               never
               pronounced
               them
               to
               be
               the
               Primary
               ,
               Infallible
               ,
               and
               Divine
               Motives
               of
               their
               belief
               in
               that
               point
               ,
               nor
               used
               they
               them
               as
               such
               .
            
             How
             false
             and
             absurd
             these
             Answers
             are
             ,
             may
             appear
             by
             our
             precedent
             discourse
             ,
             wherein
             we
             manifested
             ,
             that
             the
             Christians
             insisted
             on
             those
             arguments
             there
             mentioned
             not
             
               for
               themselves
            
             and
             other
             Christians
             ,
             but
             chiefly
             to
             convince
             and
             perswade
             by
             them
             the
             
               Gentile
               world
            
             to
             the
             belief
             of
             Christianity
             .
             And
             ,
             Did
             they
             suppose
             these
             Heathens
             to
             have
             a
             
               Divine
               Faith
            
             already
             ?
             Or
             ,
             Did
             they
             look
             on
             such
             arguments
             as
             only
             
               secondary
               motives
            
             ,
             when
             these
             were
             the
             chief
             ,
             nay
             only
             arguments
             which
             they
             used
             to
             perswade
             them
             ;
             if
             they
             had
             other
             that
             were
             
               Primary
               ,
               Divine
            
             ,
             and
             Infallible
             ,
             and
             only
             made
             use
             of
             
               secondary
               ,
               humane
               ,
               probable
               motives
               ,
            
             they
             were
             guilty
             of
             the
             highest
             betraying
             the
             
               Christian
               Cause
            
             imaginable
             .
             And
             you
             make
             them
             only
             to
             
               defend
               Christianity
            
             ,
             as
             Vaninus
             did
             
               Divine
               Providence
            
             with
             such
             silly
             and
             weak
             arguments
             ,
             that
             by
             their
             overthrow
             ,
             the
             belief
             of
             it
             might
             fall
             with
             them
             .
             Indeed
             ,
             if
             they
             had
             pretended
             the
             
               Infallible
               Testimony
            
             of
             the
             Church
             ,
             there
             might
             have
             been
             just
             reason
             for
             such
             a
             Suspicion
             ,
             and
             any
             wise
             men
             would
             have
             thought
             their
             design
             had
             been
             to
             make
             their
             Religion
             contemptible
             ,
             and
             expose
             it
             to
             the
             derision
             of
             Atheists
             ,
             instead
             of
             better
             establishing
             the
             Foundations
             of
             believing
             it
             .
             But
             those
             wise
             and
             holy
             
             men
             knew
             better
             the
             interest
             of
             Christianity
             ,
             than
             to
             offer
             to
             defend
             it
             by
             Principles
             in
             themselves
             false
             ,
             and
             much
             more
             liable
             to
             question
             than
             that
             was
             which
             they
             were
             to
             prove
             by
             them
             :
             and
             therefore
             made
             choice
             of
             arguments
             in
             themselves
             strong
             and
             evident
             ,
             and
             built
             on
             
               Principles
               ,
               common
               to
               themselves
               ,
               and
               those
               whom
               they
               disputed
               against
               ,
               i.
               e.
            
             they
             urged
             them
             with
             the
             greatest
             strength
             of
             Reason
             ,
             and
             the
             clearest
             evidence
             of
             
               Divine
               Revelation
            
             ,
             and
             never
             questioned
             but
             that
             a
             Faith
             built
             on
             those
             grounds
             ,
             if
             effectual
             for
             a
             
               holy
               Life
            
             ,
             was
             a
             
               true
               and
               Divine
               Faith.
            
             It
             seems
             then
             ,
             your
             cause
             cannot
             be
             maintained
             ,
             without
             the
             most
             sharp
             and
             virulent
             reflections
             on
             those
             
               Primitive
               Christians
            
             ,
             who
             among
             all
             those
             arguments
             whereby
             they
             so
             successfully
             prevailed
             over
             the
             
               Gentile
               world
            
             ,
             never
             did
             so
             much
             as
             vouchsafe
             to
             mention
             the
             least
             pretence
             to
             Infallibility
             ;
             for
             which
             they
             are
             now
             accused
             of
             using
             only
             the
             
               blunter
               weapons
            
             ,
             of
             
               humane
               and
               fallible
               motives
            
             ,
             and
             not
             those
             Primary
             and
             
               Divine
               Motives
               of
               Infallibility
            
             .
             But
             this
             is
             not
             the
             first
             time
             we
             have
             seen
             ,
             what
             desperate
             shifts
             a
             bad
             cause
             puts
             men
             upon
             .
          
           
             It
             may
             be
             yet
             ,
             your
             strength
             may
             lye
             in
             your
             
               last
               condition
               ,
               viz.
               That
               these
               arguments
               used
               by
               them
               ,
               were
               not
               internal
               .
            
             For
             ,
             1.
             
             You
             say
             ,
             
               That
               of
               Miracles
               is
               external
            
             ;
             
             
               the
               Scriptures
               themselves
               work
               none
               ,
               neither
               were
               ever
               any
               Miracles
               wrought
               to
               confirm
               ,
               that
               all
               the
               Books
               now
               in
               the
               Canon
               (
               and
               no
               more
               )
               are
               the
               Word
               of
               God.
            
             I
             answer
             ,
             1.
             
             I
             have
             already
             told
             you
             of
             a
             double
             resolution
             of
             Faith
             ,
             the
             one
             as
             to
             the
             Divinity
             of
             the
             Doctrine
             ,
             the
             other
             as
             to
             the
             Veracity
             of
             the
             Books
             which
             contain
             it
             :
             when
             therefore
             Miracles
             are
             insisted
             on
             ,
             it
             is
             not
             in
             order
             to
             the
             latter
             of
             these
             which
             we
             have
             sufficient
             assurance
             of
             without
             them
             ,
             as
             I
             have
             already
             largely
             proved
             ,
             both
             as
             to
             the
             Truth
             and
             Integrity
             of
             the
             Canon
             of
             Scripture
             ;
             but
             Miracles
             ,
             we
             say
             ,
             are
             the
             arguments
             to
             prove
             the
             Divinity
             of
             the
             Doctrine
             by
             ,
             because
             they
             attest
             the
             
               Divine
               Revelation
            
             of
             the
             persons
             ,
             who
             deliver
             this
             Doctrine
             to
             the
             world
             .
             2.
             
             As
             
               to
               us
            
             who
             receive
             the
             report
             of
             those
             Miracles
             ,
             as
             conveyed
             to
             us
             by
             the
             Scripture
             ,
             those
             may
             be
             said
             to
             be
             
               internal
               arguments
            
             to
             the
             Scripture
             ,
             which
             are
             there
             recorded
             in
             order
             to
             our
             believing
             the
             Doctrine
             therein
             contained
             to
             be
             Divine
             .
             The
             Motives
             of
             Faith
             being
             delivered
             to
             us
             now
             joyntly
             with
             the
             Doctrine
             ,
             although
             on
             different
             grounds
             we
             believe
             the
             Veracity
             of
             the
             Books
             of
             Scripture
             ,
             and
             the
             Infallibility
             of
             the
             Doctrine
             contained
             in
             it
             .
             We
             believe
             that
             the
             Miracles
             were
             truly
             done
             ,
             because
             they
             are
             delivered
             to
             us
             by
             an
             unquestionable
             Tradition
             ,
             in
             such
             
               Authentick
               Writings
            
             as
             the
             Scriptures
             are
             ;
             but
             we
             believe
             the
             Doctrine
             contained
             in
             the
             Books
             to
             be
             Divine
             ,
             because
             attested
             by
             such
             Miracles
             ,
             and
             we
             believe
             the
             Books
             of
             Scripture
             to
             be
             
               divinely
               inspired
            
             ,
             because
             such
             persons
             cannot
             be
             supposed
             to
             falsifie
             to
             the
             world
             who
             wrought
             such
             
               great
               Miracles
            
             .
             2.
             
             You
             say
             ,
             
               The
               conversion
               of
               so
               many
               People
               and
               Nations
               by
               the
               Doctrine
               contained
               in
               Scripture
               ,
               is
               also
               external
               to
               the
               Scripture
               .
            
             But
             still
             you
             suppose
             that
             these
             arguments
             are
             brought
             to
             prove
             these
             Books
             to
             be
             
               divinely
               inspired
            
             ,
             which
             is
             denied
             ;
             we
             say
             only
             ,
             That
             the
             
               admirable
               propagation
               of
               the
               Doctrine
               of
               the
               Gospel
               ,
            
             is
             a
             great
             argument
             that
             it
             was
             from
             God.
             And
             therefore
             ,
             when
             afterwards
             you
             say
             ,
             
               That
               supposing
               all
               those
               arguments
               mentioned
               by
               the
               Bishop
               out
               of
               S.
            
             Augustine
             ,
             
               to
               be
               internal
               to
               the
               Scripture
               ,
               yet
               they
               cannot
               infallibly
               and
               divinely
               prove
               that
               Scripture
               is
               the
               Word
               of
               God.
            
             If
             by
             Scripture
             ,
             you
             mean
             the
             Writings
             ,
             we
             pretend
             not
             to
             it
             ;
             if
             by
             Scripture
             ,
             you
             mean
             the
             Doctrine
             of
             it
             ,
             we
             assert
             it
             ,
             and
             think
             it
             no
             argument
             at
             all
             against
             that
             ,
             which
             you
             add
             ,
             
               That
               perswade
               they
               may
               ,
               but
               convince
               they
               cannot
            
             ;
             no
             doubt
             if
             they
             perswade
             ,
             they
             
             do
             much
             more
             than
             convince
             ;
             But
             ,
             I
             suppose
             ,
             your
             meaning
             is
             ,
             they
             do
             it
             not
             effectually
             ;
             if
             so
             ,
             that
             is
             not
             the
             fault
             of
             the
             arguments
             ,
             but
             of
             the
             person
             ,
             who
             by
             his
             obstinacy
             ,
             will
             not
             hearken
             to
             the
             
               clearest
               evidence
            
             of
             Reason
             .
             All
             that
             this
             can
             prove
             ,
             is
             a
             necessity
             of
             
               Divine
               Grace
            
             to
             go
             along
             with
             
               external
               evidence
            
             ,
             which
             you
             dare
             not
             assert
             ,
             for
             fear
             of
             running
             into
             that
             
               private
               Spirit
            
             ,
             which
             you
             objected
             to
             his
             Lordship
             on
             the
             same
             account
             .
             But
             it
             is
             very
             pretty
             which
             follows
             :
             You
             say
             ,
             
               Supposing
               that
               all
               those
               arguments
               mentioned
               ,
               of
               Miracles
               ,
               nothing
               carnal
               in
               the
               Doctrine
               ,
            
             
             
               performance
               of
               it
               ,
               and
               conversion
               of
               the
               world
               by
               it
               ,
               were
               all
               of
               them
               internal
               to
               Scripture
               ,
               yet
               they
               could
               not
               prove
               infallibly
               the
               Scripture
               to
               be
               the
               Word
               of
               God
            
             ;
             and
             to
             prove
             this
             ,
             you
             tell
             us
             ,
             
               concerning
               the
               third
               and
               fourth
               ,
               How
               can
               it
               ever
               be
               proved
               ,
               that
               either
               the
               performance
               of
               this
               Doctrine
               ,
               or
               the
               conversion
               of
               Nations
               is
               internal
               to
               Scripture
               .
            
             But
             ,
             Did
             you
             not
             suppose
             them
             before
             to
             be
             internal
             to
             Scripture
             ?
             and
             though
             they
             were
             so
             ,
             yet
             could
             not
             prove
             the
             
               Scriture
               ,
               &
               c
            
             ?
             and
             to
             prove
             that
             ,
             you
             say
             they
             cannot
             be
             proved
             
               internal
               to
               Scripture
            
             .
             Which
             is
             just
             as
             if
             I
             should
             say
             ,
             If
             you
             were
             Pope
             you
             would
             not
             be
             Infallible
             ;
             and
             all
             the
             evidence
             I
             should
             give
             for
             it
             ,
             should
             be
             only
             to
             prove
             that
             you
             were
             not
             Pope
             .
          
           
             You
             conclude
             this
             Chapter
             with
             a
             Wonder
             (
             I
             mean
             not
             any
             thing
             of
             Reason
             which
             would
             really
             be
             so
             )
             But
             ,
             say
             you
             ,
             
               who
               can
               sufficiently
               wonder
               ,
               that
               his
               Lordship
               ,
               for
               these
               four
               Motives
               ,
               should
               so
               easily
               make
               the
               Scripture
               give
               Divine
               Testimony
               to
               it self
               ,
               upon
               which
               our
               Faith
               must
               rest
               ,
               and
               yet
               deny
               the
               same
               priviledge
               to
               the
               Church
               .
               Seeing
               it
               cannot
               be
               denied
               ,
               but
               that
               every
               one
               of
               these
               Motives
               are
               much
               more
               immediately
               and
               clearly
               applied
               to
               the
               Church
               ,
               than
               to
               the
               Scripture
               .
            
             What
             ?
             more
             immediately
             and
             clearly
             ?
             and
             so
             clearly
             ,
             that
             it
             cannot
             be
             denied
             ?
             Prove
             but
             any
             one
             of
             them
             as
             to
             that
             Church
             ,
             whose
             Infallibility
             is
             in
             question
             ,
             viz.
             the
             
               present
               Roman-Church
            
             ,
             and
             I
             will
             yield
             you
             the
             rest
             .
             Produce
             but
             any
             one
             
               undoubted
               Miracle
            
             ,
             to
             confirm
             the
             Infallibility
             of
             your
             Church
             ,
             or
             the
             Pastors
             of
             it
             ,
             shew
             your
             Doctrine
             (
             wherein
             it
             differs
             from
             ours
             )
             not
             to
             be
             carnal
             ,
             manifest
             the
             performance
             of
             the
             
               Christian
               Doctrine
            
             ,
             only
             in
             the
             members
             of
             your
             Church
             ,
             prove
             that
             it
             is
             
               your
               Church
               ,
               as
               such
            
             ,
             which
             hath
             preached
             
               this
               Doctrine
            
             ,
             and
             
               converted
               whole
               Nations
               to
               the
               belief
               of
               it
            
             (
             in
             any
             other
             way
             than
             the
             Spaniards
             did
             the
             poor
             Indians
             )
             and
             we
             may
             begin
             to
             hearken
             with
             somewhat
             more
             patience
             to
             your
             arrogant
             and
             unreasonable
             pretence
             of
             Infallibility
             .
             Can
             any
             one
             then
             who
             hath
             any
             grain
             of
             reason
             left
             him
             ,
             think
             that
             from
             these
             arguments
             ,
             
               while
               his
               Lordship
               disputes
               most
               eagerly
               against
               the
               present
               Churches
               Infallibility
               ,
               he
               argues
               mainly
               for
               it
               ,
            
             as
             you
             very
             wisely
             conclude
             that
             Chapter
             .
             If
             this
             be
             arguing
             for
             your
             
               Churches
               Infallibility
            
             ,
             much
             good
             may
             such
             arguments
             do
             you
             .
          
           
             And
             so
             I
             come
             to
             the
             last
             part
             of
             my
             task
             as
             to
             this
             Controversie
             ,
             which
             is
             ,
             to
             examine
             your
             next
             Chapter
             ,
             
             which
             puts
             us
             in
             hopes
             of
             seeing
             an
             End
             of
             this
             
               tedious
               Controversie
            
             :
             But
             this
             containing
             very
             little
             new
             in
             it
             (
             and
             therefore
             deserves
             not
             to
             be
             handled
             apart
             )
             will
             on
             that
             account
             admit
             of
             a
             quicker
             dispatch
             .
             In
             which
             the
             first
             Section
             begins
             with
             S.
             
               Austin's
               Testimony
            
             ,
             which
             should
             have
             been
             considered
             before
             ,
             and
             now
             it
             comes
             out
             with
             the
             same
             Answer
             attending
             it
             ,
             which
             was
             given
             so
             lately
             concerning
             
               primary
               and
               infallible
               ,
               and
               secondary
               and
               probable
               Motives
               of
               Faith
               ,
            
             the
             vanity
             of
             which
             is
             sufficiently
             discovered
             .
             Whereas
             in
             your
             Margent
             ,
             
             you
             bring
             an
             example
             of
             such
             a
             
               probable
               Motive
            
             ,
             viz.
             
               when
               S.
            
             Austin
             
               saith
               to
            
             Faustus
             ,
             
             
               That
               as
               constant
               Tradition
               was
               sufficient
               for
               him
               to
               believe
               that
               that
               Epistle
               was
            
             Manichaeus
             
               his
               ,
               which
               went
               under
               his
               name
               ;
               so
               the
               same
               Tradition
               
               was
               sufficient
               to
               him
               to
               prove
               the
               Gospel
               was
               S.
            
             Matthew
             
               's
               ,
               which
               was
               so
               universally
               received
               for
               his
               ,
               ever
               since
               the
               writing
               of
               it
               .
            
             I
             am
             so
             far
             from
             thinking
             this
             a
             meer
             
               probable
               Motive
            
             ,
             that
             it
             is
             the
             highest
             evidence
             the
             matter
             is
             capable
             of
             ,
             and
             so
             S.
             Austin
             thought
             .
             Your
             paralleling
             the
             saying
             of
             
               Waldensis
               (
               That
               if
               the
               Church
               should
               speak
               any
               thing
               contrary
               to
               Scripture
               ,
               he
               would
               not
               believe
               her
               )
            
             with
             another
             which
             you
             pretend
             to
             be
             S.
             
               Austin's
               ;
               If
               the
               Scripture
               should
               speak
               any
               thing
               contrary
               to
               the
               Church
               ,
               we
               could
               not
               believe
               that
               neither
               ;
               and
               then
               saying
               that
               both
               proceed
               on
               an
               impossible
               supposition
               ,
            
             must
             imply
             ,
             that
             it
             is
             an
             equal
             impossibility
             for
             the
             Church
             to
             deliver
             any
             thing
             contrary
             to
             the
             Doctrine
             of
             Scripture
             ,
             as
             for
             the
             Scripture
             to
             contradict
             it self
             ;
             for
             to
             say
             ,
             The
             Scripture
             should
             contradict
             the
             Church
             ,
             signifies
             nothing
             ,
             because
             the
             Being
             of
             the
             Church
             is
             founded
             on
             the
             Doctrine
             of
             Scripture
             .
             All
             that
             S.
             Austin
             saith
             ,
             in
             the
             place
             you
             referr
             us
             to
             ,
             comes
             to
             no
             more
             than
             this
             ,
             If
             the
             Church
             were
             found
             deceived
             in
             the
             
               Writings
               of
               Scripture
            
             ,
             then
             there
             could
             be
             no
             ground
             of
             any
             
               firm
               assent
            
             to
             them
             .
             And
             ,
             is
             this
             ,
             I
             pray
             ,
             a
             fit
             parallel
             for
             that
             
               speech
               of
               Waldensis
            
             ?
             Is
             this
             to
             say
             ,
             If
             the
             
               Scripture
               speak
               any
               thing
               against
               the
               Church
               ,
               it
               is
               not
               to
               be
               believed
               ?
            
          
           
             In
             your
             next
             
               Sect.
               N.
            
             2
             ,
             3.
             you
             fall
             from
             Parallels
             ,
             to
             Circles
             ,
             and
             Semicircles
             (
             as
             you
             call
             them
             )
             in
             which
             you
             only
             shew
             us
             your
             faculty
             of
             
               mumbling
               the
               same
               things
               over
               and
               over
               ,
            
             
             concerning
             his
             Lordships
             
               mistating
               the
               Question
               ,
               about
               Infallible
               and
               Divine
               Faith
               ,
               Apostolical
               Tradition
               ,
               the
               formal
               Object
               of
               Faith
               ,
            
             which
             I
             must
             ,
             out
             of
             charity
             to
             the
             Readers
             patience
             ,
             beg
             him
             to
             look
             back
             for
             the
             several
             Answers
             ,
             if
             he
             thinks
             any
             thing
             needs
             it
             ;
             for
             I
             am
             now
             quite
             tired
             with
             these
             Repetitions
             ,
             there
             being
             not
             one
             word
             added
             here
             ,
             but
             what
             hath
             been
             answered
             already
             .
             But
             ,
             lest
             th●se
             should
             not
             enough
             tire
             us
             ,
             the
             next
             
               Sect.
               N.
            
             4.
             consists
             of
             the
             old
             puff-paste
             of
             
               ultimate
               Motive
               ,
               and
               formal
               Object
               ,
               of
               the
               Infallibility
               which
               is
               not
               simply
               Divine
               ,
            
             
             and
             others
             of
             a
             like
             nature
             ,
             whose
             vanity
             hath
             been
             detected
             in
             the
             very
             entrance
             into
             this
             Controversie
             .
          
           
             It
             seems
             you
             had
             a
             great
             mind
             to
             give
             
               the
               Bishop
               a
               blow
            
             ,
             when
             you
             reach
             as
             far
             ,
             as
             from
             p.
             103
             ,
             to
             p.
             115.
             to
             do
             it
             ,
             and
             yet
             fall
             short
             of
             it
             at
             last
             ;
             for
             ,
             though
             you
             charge
             him
             with
             a
             false
             citation
             of
             S.
             Austin
             ,
             for
             these
             words
             ,
             
               fidei
               ultima
               resolutio
               est
               in
               Deum
               illuminantem
               ,
            
             yet
             in
             that
             Chapter
             ,
             though
             not
             the
             words
             ,
             yet
             the
             sense
             is
             there
             extant
             ,
             when
             he
             gives
             that
             account
             of
             
               Christian
               Faith
               ,
               That
               it
               comes
               not
               by
               the
               authority
               of
               men
               ,
            
             
             
               but
               from
               God
               himself
               confirming
               and
               inlightening
               our
               mind
               .
            
             Is
             not
             here
             a
             plain
             resolution
             of
             Faith
             
               in
               Deum
               illuminantem
            
             ?
             And
             therefore
             your
             charge
             of
             
               false
               citation
            
             ,
             and
             your
             confident
             denial
             ,
             
               That
               there
               is
               any
               such
               Text
               to
               be
               found
               either
               there
               ,
               or
               any
               where
               else
               in
               all
               S.
            
             Augustine
             ,
             argue
             ,
             you
             are
             not
             careful
             what
             you
             say
             ,
             so
             you
             may
             but
             throw
             dirt
             in
             your
             adversaries
             face
             ,
             though
             we
             may
             easily
             know
             from
             whence
             it
             comes
             ,
             by
             the
             foulness
             of
             your
             fingers
             .
             And
             for
             your
             other
             challenge
             ,
             
               of
               producing
               any
               Testimony
               of
               the
               Fathers
               which
               saith
               ,
               That
               we
               must
               resolve
               our
               Faith
               of
               Scripture
               into
               the
               Light
               of
               Scriptures
            
             ;
             I
             hope
             the
             Testimonies
             I
             have
             in
             this
             Chapter
             mentioned
             ,
             may
             teach
             you
             a
             little
             more
             modesty
             :
             and
             for
             the
             other
             part
             of
             it
             ,
             
               That
               we
               cannot
               believe
               the
               Scripture
               infallibly
               for
               the
               Churches
               authority
               ,
            
             as
             far
             as
             a
             Negative
             can
             be
             proved
             ,
             I
             dare
             appeal
             to
             the
             judgement
             of
             any
             one
             .
             Whether
             it
             be
             possible
             to
             believe
             that
             the
             Fathers
             judged
             ,
             the
             Certainty
             ,
             much
             less
             Infallibility
             of
             
               Christian
               Faith
            
             did
             depend
             on
             the
             
               Churches
               Infallible
               Testimony
            
             ,
             and
             yet
             never
             upon
             the
             most
             just
             occasion
             do
             so
             much
             as
             mention
             it
             ,
             but
             rather
             speak
             very
             much
             to
             the
             contrary
             .
          
           
           
             His
             Lordship
             having
             thus
             at
             large
             delivered
             his
             mind
             in
             this
             important
             Controversie
             ;
             to
             make
             what
             he
             had
             said
             the
             more
             portable
             ,
             
             summs
             up
             the
             substance
             of
             it
             in
             several
             Considerations
             .
             Which
             being
             only
             a
             recapitulation
             of
             what
             hath
             been
             fully
             discussed
             already
             ,
             will
             need
             the
             shorter
             Vindication
             ,
             in
             some
             
               brief
               strictures
            
             ,
             where
             you
             unjustly
             quarrel
             with
             them
             .
             To
             his
             1.
             
             
               That
               it
               seems
               reasonable
               ,
               that
               since
               all
               Sciences
               suppose
               Principles
               ;
               Theology
               should
               be
               allowed
               some
               too
               ;
               the
               chiefest
               of
               which
               is
               ,
               That
               the
               Scriptures
               are
               of
               Divine
               Authority
            
             ;
             your
             Answer
             is
             considerable
             ;
             
             
               viz.
               that
               he
               confounds
               Theology
               ,
               a
               discoursive
               Science
               ,
               with
               Faith
               ,
               which
               is
               an
               act
               of
               the
               Vnderstanding
               ,
               produced
               by
               an
               Impulse
               of
               the
               Will
               ,
            
             &c.
             
             But
             not
             to
             examine
             what
             hath
             been
             already
             handled
             ,
             of
             the
             power
             of
             the
             
               Will
               in
               the
               act
               of
               Faith
               ,
            
             it
             is
             plain
             when
             his
             Lordship
             speaks
             of
             Theology
             ,
             he
             means
             Theology
             ,
             and
             not
             Faith
             ;
             and
             the
             intent
             of
             this
             Consideration
             was
             to
             shew
             ,
             the
             
               unreasonableness
               of
               starting
               this
               Question
               in
               a
               Theological
               Dispute
               about
               the
               Church
               .
            
             In
             your
             Answer
             to
             the
             second
             ,
             you
             say
             ,
             
               That
               Fallible
               Motives
               cannot
               produce
               Certainty
               ,
            
             which
             if
             you
             would
             prove
             ,
             you
             would
             do
             more
             to
             the
             purpose
             than
             you
             have
             done
             yet
             ,
             and
             by
             this
             argument
             ,
             I
             could
             not
             be
             certain
             ,
             whether
             
               you
               had
               done
               it
               or
               no
               ,
            
             unless
             you
             brought
             some
             
               Infallible
               Motives
            
             to
             prove
             it
             .
             The
             third
             you
             pass
             over
             .
             The
             fourth
             you
             grant
             ,
             though
             not
             very
             consistently
             with
             what
             you
             elsewhere
             say
             :
             As
             to
             what
             you
             say
             in
             answer
             to
             the
             fifth
             ,
             
               concerning
               Miracles
            
             ,
             
             I
             agree
             with
             you
             in
             it
             ,
             having
             elsewhere
             sufficiently
             declared
             my self
             as
             to
             them
             .
             For
             the
             sixth
             you
             referr
             to
             your
             former
             Answer
             ,
             and
             so
             do
             I
             to
             the
             reply
             to
             it
             .
             In
             the
             seventh
             ,
             his
             Lordship
             proves
             
               the
               necessity
               of
               some
               revelation
               from
               God
            
             rationally
             and
             strongly
             ,
             and
             thence
             inferrs
             ,
             
               That
               either
               there
               never
               was
               any
               such
               Revelation
               ,
               or
               that
               the
               Scripture
               is
               that
               Revelation
               ,
               and
               that
               's
               it
               we
               Christians
               labour
               to
               make
               good
               against
               all
               Atheism
               ,
               Prophaneness
               ,
               and
               Infidelity
               .
            
             To
             which
             you
             have
             two
             Exceptions
             .
             
             1.
             
             
               That
               this
               cannot
               be
               proved
               by
               the
               meer
               Light
               of
               Scripture
               ,
            
             which
             His
             Lordship
             never
             pretended
             to
             .
             2.
             
             
               That
               he
               leaves
               out
               the
               Word
               ,
            
             only
             ,
             
               which
               was
               the
               cause
               of
               the
               whole
               Controversie
            
             ;
             What
             ,
             between
             Christians
             and
             Atheists
             ?
             For
             of
             that
             Controversie
             ,
             he
             there
             speaks
             ;
             but
             since
             you
             are
             so
             fond
             of
             your
             
               unwritten
               Revelations
            
             ,
             pray
             prove
             the
             necessity
             of
             them
             as
             strongly
             against
             Atheists
             ,
             as
             his
             Lordship
             hath
             done
             the
             necessity
             of
             a
             
               written
               one
            
             .
             In
             the
             
               last
               Consideration
            
             he
             musters
             up
             all
             the
             several
             arguments
             whereby
             men
             may
             be
             perswaded
             ,
             
               that
               this
               Revelation
               is
               contained
               in
               those
               Books
               we
               call
               the
               Scripture
            
             ;
             as
             the
             Tradition
             of
             the
             Church
             ,
             the
             
               Testimony
               of
               former
               Ages
            
             ,
             the
             
               consent
               of
               times
            
             ,
             the
             
               Harmony
               of
               Prophets
            
             ,
             and
             
               the
               Prophecies
               fulfilled
            
             ,
             the
             
               success
               of
               the
               Doctrine
            
             ,
             the
             
               constancy
               of
               it
            
             ,
             the
             
               spiritual
               nature
               and
               efficacy
               of
               it
               ,
            
             and
             lastly
             ,
             the
             
               inward
               light
               and
               excellency
               of
               the
               Text
               it self
            
             ;
             which
             ,
             with
             a
             great
             deal
             of
             Rhetorick
             ,
             is
             there
             set
             forth
             .
             But
             to
             all
             this
             you
             say
             no
             more
             than
             what
             hath
             been
             abundantly
             disproved
             ,
             
               viz.
               That
               all
               these
               only
               justifie
               our
               belief
               ,
            
             
             
               when
               it
               is
               received
               as
               the
               ancients
               received
               it
               upon
               the
               Infallible
               Authority
               of
               Church-Tradition
               ,
               but
               never
               otherwise
               .
            
             Whereas
             we
             have
             proved
             ,
             that
             the
             ancients
             received
             it
             only
             on
             the
             same
             grounds
             ,
             which
             are
             here
             mentioned
             ,
             and
             therefore
             certainly
             are
             sufficient
             not
             only
             to
             justifie
             our
             Faith
             ,
             but
             to
             perswade
             us
             to
             believe
             .
          
           
             Your
             argument
             against
             what
             his
             Lordship
             saith
             of
             the
             
               necessity
               of
               the
               Spirit
               's
               assistance
               with
               these
               Motives
               ,
            
             
             
               and
               the
               Light
               of
               Scripture
               for
               producing
               Divine
               Faith
               ,
            
             will
             equally
             hold
             against
             all
             those
             of
             your
             own
             side
             ,
             who
             hold
             the
             
               necessity
               of
               Gods
               Spirit
               for
               believing
               the
               Churches
               Infallibility
               ,
            
             and
             against
             all
             such
             of
             both
             sides
             ,
             
               who
               hold
               any
               necessity
               of
               Divine
               Grace
               ,
            
             
             for
             then
             you
             must
             say
             ,
             that
             either
             that
             Grace
             is
             not
             necessary
             in
             order
             to
             salvation
             ,
             or
             
               that
               those
               who
               want
               it
               ,
               are
               neither
               truly
               Christians
               ,
               nor
               capable
               of
               salvation
               .
            
             And
             
               how
               horridly
               soever
               these
               consequences
               sound
               in
               the
               ears
               of
               the
               unlearned
               ,
            
             they
             can
             sound
             no
             worse
             than
             those
             multitudes
             of
             Scriptures
             do
             which
             tell
             men
             ,
             That
             
               without
               true
               Divine
               Faith
               ,
               and
               real
               Grace
               ,
               they
               are
               under
               eternal
               condemnation
               .
            
             But
             ,
             it
             may
             be
             ,
             that
             the
             unlearned
             may
             not
             be
             affrighted
             with
             such
             sentences
             as
             those
             are
             ,
             you
             think
             it
             a
             great
             deal
             better
             to
             let
             them
             hear
             little
             or
             nothing
             of
             the
             Scripture
             ,
             and
             to
             let
             them
             be
             continually
             entertained
             with
             the
             sweet
             and
             
               melodious
               voice
               of
               the
               Church
            
             .
             No
             doubt
             ,
             you
             thought
             ,
             your
             next
             argument
             had
             done
             the
             business
             effectually
             ;
             
             For
             (
             say
             you
             )
             
               to
               make
               them
               more
               sensible
               of
               the
               foulness
               of
               this
               errour
               ,
               viz.
            
             the
             danger
             of
             such
             who
             do
             not
             savingly
             believe
             ,
             
               Let
               them
               consider
               ,
               that
               when
               young
               and
               unlearned
               Christians
               are
               taught
               to
               say
               their
               Creed
               ,
               and
               profess
               their
               belief
               of
               the
               Articles
               contained
               in
               it
               ,
               before
               they
               read
               Scripture
               ,
               they
               are
               taught
               to
               lye
               ,
               and
               profess
               to
               do
               that
               ,
               which
               they
               neither
               do
               ,
               nor
               can
               do
               in
               his
               Tenet
               .
            
             An
             excellent
             argument
             against
             making
             Children
             say
             their
             Creed
             !
             but
             ,
             Will
             not
             the
             same
             hold
             against
             all
             publick
             using
             of
             the
             Creed
             ,
             because
             it
             is
             unquestionable
             but
             there
             are
             some
             who
             do
             not
             savingly
             or
             divinely
             believe
             it
             ?
             Nay
             ,
             Will
             it
             not
             much
             more
             hold
             against
             any
             in
             your
             Church
             ,
             saying
             their
             Creed
             at
             all
             ,
             unless
             they
             first
             believe
             your
             Church
             to
             be
             Infallible
             ,
             which
             is
             very
             well
             known
             that
             all
             do
             not
             .
             For
             then
             ,
             according
             to
             
               you
               ,
               they
               do
               but
               lye
               ,
               and
               profess
               to
               do
               that
               which
               they
               neither
               do
               ,
               nor
               can
               do
               ,
               without
               the
               Churches
               Infallible
               Testimony
               :
            
             And
             therefore
             you
             must
             begin
             a
             new
             work
             of
             Catechizing
             the
             members
             of
             your
             Church
             ,
             to
             know
             whether
             they
             believe
             the
             
               Churches
               Infallibility
            
             ,
             before
             they
             can
             say
             their
             Creed
             .
             Unless
             you
             solve
             it
             among
             your selves
             ,
             by
             saying
             ,
             It
             is
             not
             a
             
               formal
               lye
            
             ,
             but
             only
             an
             aequivocation
             ,
             which
             many
             of
             you
             say
             ,
             is
             lawful
             in
             case
             of
             danger
             ,
             as
             you
             see
             apparently
             this
             is
             .
             But
             if
             the
             aequivocation
             be
             said
             only
             to
             lye
             in
             the
             word
             Believe
             ,
             you
             might
             easily
             discern
             the
             weakness
             of
             your
             argument
             ,
             through
             it
             .
             For
             if
             some
             may
             
               truly
               believe
            
             what
             they
             do
             not
             
               savingly
               believe
            
             ,
             there
             is
             
               no
               lye
            
             certainly
             told
             ,
             in
             saying
             ,
             They
             do
             believe
             as
             far
             as
             they
             do
             ;
             which
             is
             by
             a
             
               firm
               assent
            
             to
             the
             Truth
             of
             all
             the
             
               Articles
               of
               Faith
            
             ,
             by
             that
             which
             is
             call'd
             an
             historical
             ,
             or
             
               dogmatical
               Faith
            
             ,
             where
             there
             may
             be
             no
             
               saving
               Faith.
            
             But
             that
             because
             
               Children
               are
               taught
            
             (
             as
             a
             short
             systeme
             of
             the
             Articles
             of
             
               Faith
               )
               to
               say
               their
            
             Creed
             ,
             
               we
               must
               be
               convinced
               of
               the
               foulness
               of
               our
               errour
               ,
            
             is
             an
             apparent
             evidence
             ,
             that
             either
             you
             apprehended
             our
             understandings
             to
             be
             
               very
               weak
            
             ,
             or
             that
             you
             sufficiently
             discover
             your
             own
             to
             be
             so
             .
          
           
             
             The
             only
             quarrel
             which
             you
             have
             with
             his
             Lordships
             Synthetical
             way
             ,
             is
             ,
             
             
               That
               he
               confounds
               his
               Reader
               with
               multiplicity
               of
               arguments
               ,
               and
               weakens
               the
               authority
               of
               the
               Church
               ,
               without
               which
            
             (
             if
             you
             may
             be
             believed
             )
             
               he
               might
               tire
               himself
               and
               others
               ,
               but
               never
               be
               able
               to
               make
               a
               clear
               resolution
               of
               Faith.
            
             How
             clear
             an
             account
             you
             have
             given
             of
             Faith
             in
             your
             
               Analytical
               way
            
             ,
             by
             the
             
               Authority
               of
               the
               Church
            
             ,
             hath
             been
             sufficiently
             laid
             open
             to
             you
             ;
             but
             I
             wonder
             not
             that
             you
             quarrel
             with
             
               multiplicity
               of
               arguments
            
             ,
             there
             being
             nothing
             which
             doth
             really
             weaken
             the
             
               authority
               of
               your
               Church
            
             so
             much
             as
             they
             do
             ,
             and
             they
             are
             men
             certainly
             of
             your
             temper
             ,
             who
             will
             
               be
               soon
               tired
               with
               too
               much
               reason
               .
            
             What
             follows
             concerning
             the
             
               captiousness
               of
               the
               Question
            
             as
             first
             propounded
             ;
             and
             the
             
               vicious
               Circle
            
             you
             would
             free
             your selves
             of
             ,
             by
             
               the
               Motives
               of
               Credibility
            
             ;
             deserve
             no
             further
             answer
             .
             Only
             when
             you
             would
             make
             
               A.
               C.
               go
               your
               way
            
             ,
             and
             
               both
               together
               prove
               the
               Church
               Infallible
               independently
               on
               Scripture
               ,
            
             you
             did
             not
             certainly
             consider
             ,
             
             that
             it
             is
             an
             
               Infallibility
               by
               Promise
            
             ,
             which
             you
             challenge
             ,
             and
             ,
             for
             that
             end
             ,
             in
             the
             precedent
             Chapter
             ,
             were
             those
             
               places
               of
               Scripture
            
             produced
             by
             
               A.
               C.
            
             and
             urged
             by
             you
             .
             All
             that
             I
             shall
             return
             by
             way
             of
             Answer
             to
             your
             tedious
             discourse
             concerning
             
               Scriptures
               being
               a
               Principle
               supposed
               among
               Christians
            
             (
             the
             main
             of
             it
             depending
             on
             the
             circumstances
             of
             the
             dispute
             between
             his
             Lordship
             and
             Mr.
             Fisher
             )
             shall
             be
             in
             these
             following
             particulars
             .
             
             1.
             
             That
             in
             all
             Controversies
             among
             Christians
             ,
             whose
             decision
             depends
             upon
             the
             
               authority
               of
               Scripture
            
             ,
             the
             Scripture
             must
             be
             supposed
             as
             granted
             to
             be
             of
             
               Divine
               Authority
            
             by
             both
             parties
             .
             2.
             
             That
             in
             that
             
               Question
               ,
               Whether
               the
               Scripture
               contains
               all
               necessary
               things
               of
               Faith
               ,
            
             that
             necessity
             must
             be
             supposed
             to
             relate
             to
             the
             things
             which
             depend
             upon
             Scripture
             ,
             and
             therefore
             implies
             it
             believed
             on
             other
             grounds
             ,
             that
             this
             Scripture
             is
             of
             
               Divine
               Revelation
            
             .
             For
             the
             Question
             is
             ,
             Whether
             God
             hath
             consigned
             
               his
               Will
            
             so
             fully
             to
             us
             ,
             in
             this
             Revelation
             of
             himself
             ,
             that
             nothing
             necessary
             to
             be
             believed
             is
             left
             out
             of
             it
             ?
             For
             men
             then
             to
             say
             ,
             That
             this
             is
             
               left
               out
               of
               it
            
             ,
             viz.
             
               to
               believe
               that
               this
               is
               a
               Divine
               Revelation
               ,
            
             is
             an
             unreasonable
             Cavil
             ,
             it
             being
             supposed
             in
             the
             very
             Question
             ,
             that
             it
             is
             so
             .
             3.
             
             That
             in
             this
             sense
             the
             Scripture
             may
             be
             said
             to
             be
             a
             
               supposed
               Principle
            
             ,
             because
             it
             hath
             a
             different
             way
             of
             probation
             ,
             from
             
               particular
               objects
               of
               Faith
            
             ,
             revealed
             in
             Scripture
             .
             For
             to
             a
             
               rational
               Enquirer
            
             ,
             who
             seems
             to
             doubt
             of
             the
             Truth
             of
             Scriptures
             ,
             it
             is
             equally
             absurd
             to
             give
             him
             any
             one
             of
             these
             three
             Answers
             .
             1.
             
             
               That
               it
               is
               a
               Principle
               to
               be
               supposed
            
             :
             for
             ,
             though
             it
             be
             supposed
             as
             to
             the
             particular
             debate
             depending
             on
             Scripture
             ;
             yet
             it
             is
             fond
             and
             absurd
             to
             say
             ,
             It
             must
             be
             supposed
             when
             it
             is
             the
             thing
             in
             question
             .
             2.
             
             
               That
               it
               is
               known
               meerly
               by
               its
               own
               Light
               :
            
             for
             the
             person
             I
             have
             to
             deal
             with
             ,
             supposing
             himself
             equally
             capable
             to
             judge
             of
             Reason
             and
             Evidence
             ,
             as
             my self
             ,
             it
             doth
             but
             betray
             the
             weakness
             of
             my
             cause
             ,
             or
             my
             inability
             to
             manage
             it
             ,
             to
             pretend
             that
             to
             be
             evident
             ,
             which
             it
             is
             much
             more
             evident
             that
             he
             doth
             not
             think
             so
             ;
             and
             it
             is
             only
             to
             tell
             him
             ,
             my
             Vnderstanding
             must
             rule
             his
             ,
             and
             that
             whatever
             appears
             to
             me
             to
             have
             Light
             in
             it self
             ,
             ought
             likewise
             so
             appear
             to
             him
             .
             3.
             
             It
             is
             as
             absurd
             as
             either
             of
             the
             other
             two
             ,
             to
             say
             ,
             
               That
               you
               will
               prove
               to
               a
               rational
               Enquirer
               ,
               the
               Scripture
               to
               be
               Gods
               Word
               ,
               by
               an
               unwritten
               Word
               of
               God.
            
             For
             ,
             1.
             
             His
             Enquiry
             is
             ,
             Whether
             there
             be
             
               any
               Word
               of
               God
               or
               no
               ,
            
             you
             prove
             
               there
               is
               ,
               because
               there
               is
            
             ;
             for
             that
             is
             all
             you
             prove
             by
             your
             
               unwritten
               Word
            
             .
             He
             denies
             ,
             or
             at
             least
             questions
             ,
             Whether
             there
             be
             any
             ,
             and
             particularly
             instanceth
             in
             Scripture
             ;
             you
             think
             to
             end
             the
             Question
             ,
             by
             telling
             him
             ,
             
               He
               must
               believe
               it
               to
               be
               so
               ,
               because
               there
               is
               another
               Word
               of
               God
               which
               attests
               it
               ,
            
             which
             ,
             instead
             of
             ending
             the
             
               first
               Question
            
             ,
             begets
             a
             great
             many
             more
             .
             For
             ,
             2.
             
             He
             will
             be
             more
             to
             seek
             ,
             concerning
             this
             
               unwritten
               Word
            
             than
             before
             ;
             because
             he
             might
             use
             his
             Reason
             in
             judging
             concerning
             the
             
               written
               Word
            
             ,
             but
             cannot
             as
             to
             this
             unwritten
             ;
             it
             being
             only
             told
             him
             ,
             There
             is
             such
             a
             thing
             ,
             but
             he
             knows
             not
             
               what
               it
               is
               ,
               how
               far
               it
               extends
               ,
               who
               must
               deliver
               it
               ,
               what
               evidence
               this
               hath
               beyond
               the
               other
               ,
               that
               it
               comes
               from
               God
               ,
            
             that
             it
             must
             be
             used
             as
             an
             argument
             to
             prove
             it
             with
             .
             If
             you
             send
             him
             to
             the
             Infallibility
             of
             the
             Church
             ,
             you
             must
             either
             presume
             him
             of
             a
             very
             weak
             Vnderstanding
             ,
             or
             else
             he
             would
             easily
             discern
             your
             perfect
             jugling
             in
             this
             ;
             the
             veins
             of
             which
             I
             have
             discovered
             throughout
             this
             discourse
             .
             There
             remains
             nothing
             then
             but
             Reason
             ,
             a
             Principle
             common
             to
             us
             both
             ;
             by
             which
             I
             must
             prove
             ,
             that
             the
             Scriptures
             are
             from
             God
             ,
             which
             Reason
             partly
             makes
             use
             of
             the
             
               Churches
               Tradition
            
             ,
             not
             in
             any
             notion
             of
             Infallibility
             ,
             but
             meerly
             as
             built
             on
             
               Principles
               common
               to
               humane
               nature
            
             ,
             and
             partly
             uses
             those
             other
             arguments
             which
             prove
             by
             the
             greatest
             
             
               rational
               evidence
            
             ,
             that
             the
             Doctrine
             contained
             in
             Scripture
             ,
             was
             from
             God
             ;
             and
             if
             this
             were
             all
             the
             meaning
             of
             saying
             ,
             
               The
               Scriptures
               are
               a
               Principle
               supposed
               ,
            
             because
             of
             a
             different
             way
             of
             proving
             them
             ,
             from
             particular
             objects
             of
             Faith
             ,
             you
             can
             have
             no
             reason
             to
             deny
             it
             .
          
           
             
             The
             next
             thing
             his
             Lordship
             insists
             on
             ,
             is
             ,
             
               That
               the
               Jews
               never
               had
               ,
               nor
               can
               have
               any
               other
               proof
               ,
            
             
             
               that
               the
               Old
               Testament
               is
               the
               Word
               of
               God
               ,
               than
               we
               have
               of
               the
               New.
            
             In
             your
             Answer
             to
             which
             ,
             I
             grant
             that
             which
             you
             contend
             for
             ,
             
               That
               the
               Tradition
               of
               Scriptures
               among
               them
               ,
               was
               by
               their
               immediate
               Ancestors
               as
               well
               as
               others
            
             ;
             I
             grant
             ,
             
               That
               their
               Faith
               was
               not
               a
               Scientifical
               Knowledge
               ,
            
             
             
               but
               a
               firm
               &
               perfect
               assurance
               only
            
             (
             but
             understand
             not
             what
             you
             mean
             ,
             by
             saying
             ,
             
               That
               otherwise
               it
               would
               not
               be
               meritorious
            
             )
             but
             am
             as
             far
             to
             seek
             as
             ever
             for
             any
             Infallibility
             in
             the
             
               Jewish
               Church
            
             ,
             which
             should
             in
             every
             age
             be
             the
             ground
             of
             believing
             the
             Books
             of
             the
             
               Old
               Testament
            
             to
             be
             divinely
             inspired
             .
             And
             if
             you
             will
             prove
             a
             constant
             succession
             of
             Prophets
             from
             Moses
             till
             our
             Saviour's
             appearing
             (
             which
             you
             seem
             willing
             to
             believe
             )
             you
             would
             do
             something
             towards
             it
             ;
             but
             for
             your
             
               permanent
               Infallible
               Authority
               in
               the
               High
               Priest
               and
               his
               Clergy
               ,
            
             I
             have
             already
             shewed
             it
             to
             be
             a
             groundless
             ,
             if
             not
             a
             wilful
             mistake
             .
          
           
             What
             remains
             concerning
             the
             
               nature
               of
               Infallibility
            
             (
             which
             at
             last
             his
             Lordship
             makes
             to
             be
             no
             more
             than
             
               that
               which
               excludes
               all
               possibility
               of
               doubting
               ,
            
             and
             therefore
             grants
             ,
             
               that
               an
               Infallible
               Assurance
               may
               be
               had
               by
               Ecclesiastical
               and
               Humane
               proof
            
             )
             and
             how
             far
             that
             is
             requisite
             to
             Faith
             ;
             
             
               concerning
               moral
               Certainty
            
             ,
             and
             what
             
               Assurance
               may
               be
               had
               by
               it
            
             ;
             concerning
             
               the
               Canon
               of
               Scripture
               ,
               Apostolical
               Tradition
               ,
               the
               unwritten
               Word
               ,
               S.
            
             Austin
             
               's
               Testimony
               about
               the
               Church
            
             ,
             
             they
             are
             all
             points
             so
             fully
             discussed
             before
             ,
             that
             out
             of
             pity
             to
             the
             Reader
             ,
             I
             must
             referr
             him
             to
             their
             several
             places
             ,
             which
             when
             he
             hath
             throughly
             considered
             ,
             I
             will
             give
             him
             leave
             to
             
               summ
               up
            
             the
             several
             victories
             you
             have
             obtained
             in
             the
             management
             of
             it
             ,
             which
             will
             be
             much
             more
             honourable
             for
             you
             ,
             than
             for
             your self
             to
             do
             it
             ,
             as
             you
             do
             most
             triumphantly
             in
             the
             
               end
               of
               this
               Controversie
               concerning
               the
               Resolution
               of
               Faith.
            
             And
             although
             I
             have
             not
             been
             much
             surprized
             with
             your
             attempts
             ,
             yet
             I
             shall
             heartily
             conclude
             this
             great
             Debate
             with
             your
             last
             words
             in
             it
             .
             
               The
               Consequence
               I
               leave
               to
               the
               serious
               consideration
               of
               the
               Judicious
               Reader
               .
               I
               beseech
               God
               he
               may
               make
               benefit
               of
               it
               to
               his
               eternal
               felicity
               .
            
          
        
      
       
         
         
           PART
           II.
           Of
           Schism
           .
        
         
           
             CHAP.
             I.
             Of
             the
             Universal
             Church
             .
          
           
             
               The
               Question
               of
               Schism
               explained
               .
               The
               nature
               of
               it
               enquired
               into
               .
               Several
               general
               Principles
               laid
               down
               for
               clearing
               the
               present
               Controversie
               .
               Three
               grounds
               of
               the
               charge
               of
               Schism
               on
               Protestant
               Churches
               by
               our
               Authour
               .
               The
               first
               ,
               of
               the
               Roman
               Churches
               being
               the
               Catholick
               Church
               ,
               entered
               upon
               .
               How
               far
               the
               Roman
               Church
               may
               be
               said
               to
               be
               a
               true
               Church
               .
               The
               distinction
               of
               a
               Church
               morally
               and
               metaphysically
               true
               justified
               .
               The
               grounds
               of
               the
               Vnity
               of
               the
               Catholick
               Church
               ,
               as
               to
               Doctrine
               and
               Government
               .
               Cardinal
               Perron's
               distinction
               of
               the
               formal
               ,
               causal
               ,
               and
               participative
               Catholick
               Church
               examined
               .
               The
               true
               sense
               of
               the
               Catholick
               Church
               in
               Antiquity
               manifested
               from
               St.
               Cyprian
               ,
               and
               several
               cases
               happening
               in
               his
               time
               :
               as
               ,
               the
               Schism
               of
               Novatianus
               at
               Rome
               ;
               the
               case
               of
               Felicissimus
               and
               Fortunatus
               .
               Several
               other
               Instances
               out
               of
               Antiquity
               to
               the
               same
               purpose
               ,
               by
               all
               which
               it
               is
               manifest
               that
               the
               unity
               of
               the
               Catholick
               Church
               had
               no
               dependance
               on
               the
               Church
               of
               Rome
               .
               The
               several
               testimonies
               to
               the
               contrary
               of
               St.
               Ambrose
               ,
               St.
               
                 Hierome
                 ,
                 John
              
               Patriarch
               of
               Constantinople
               ,
               St.
               
                 Augustine
                 ,
                 Optatus
              
               ,
               &c.
               particularly
               examined
               ;
               and
               all
               found
               short
               of
               proving
               that
               the
               Roman
               Church
               is
               the
               Catholick
               Church
               .
               The
               several
               Answers
               of
               his
               Lordship
               to
               the
               testimonies
               of
               St.
               Cyprian
               ,
               St.
               Hierom
               ,
               St.
               
                 Greg.
                 Nazianzene
              
               ,
               St.
               Cyril
               ,
               and
               Ruffinus
               ,
               about
               the
               infallibility
               of
               the
               Church
               of
               Rome
               ,
               justified
               .
               From
               all
               which
               it
               appears
               that
               the
               making
               the
               Roman-Church
               to
               be
               the
               Catholick
               ,
               is
               a
               great
               Novelty
               and
               perfect
               Jesuitism
               .
            
          
           
             SInce
             so
             great
             and
             considerable
             parts
             of
             the
             
               Christian
               Church
            
             ,
             
             have
             in
             these
             last
             ages
             been
             divided
             in
             communion
             from
             each
             other
             ,
             the
             great
             contest
             and
             enquiry
             hath
             been
             ,
             which
             party
             stands
             guilty
             of
             the
             cause
             of
             the
             present
             distance
             and
             separation
             .
             For
             ,
             both
             sides
             retain
             still
             so
             much
             of
             their
             common
             Christianity
             ,
             as
             to
             acknowledge
             that
             no
             Religion
             doth
             so
             strictly
             oblige
             the
             owners
             of
             it
             to
             peace
             and
             unity
             as
             the
             
               Christian
               Religion
            
             doth
             ;
             and
             yet
             notwithstanding
             this
             ,
             we
             finde
             these
             breaches
             so
             farr
             from
             closing
             ,
             that
             ,
             
             supposing
             the
             same
             grounds
             to
             continue
             ,
             a
             reconciliation
             seems
             to
             humane
             reason
             impossible
             .
             An
             evidence
             of
             which
             ,
             is
             ,
             that
             those
             persons
             who
             either
             out
             of
             a
             generous
             desire
             of
             seeing
             the
             wounds
             of
             the
             Christian
             world
             healed
             ,
             or
             out
             of
             some
             private
             interest
             or
             design
             ,
             have
             made
             it
             their
             business
             to
             propound
             terms
             of
             reconciliation
             between
             the
             divided
             parties
             ,
             have
             been
             equally
             rejected
             by
             those
             parties
             they
             have
             professed
             themselves
             the
             members
             of
             .
             For
             whether
             any
             of
             the
             
               Roman
               Communion
            
             have
             ingenuously
             confessed
             the
             great
             corruptions
             crept
             into
             that
             Church
             ,
             and
             desired
             a
             reformation
             of
             them
             ,
             or
             any
             of
             the
             
               Protestant
               Communion
            
             have
             endeavoured
             to
             excuse
             ,
             palliate
             ,
             or
             plead
             for
             the
             corruptions
             of
             the
             
               Roman
               Church
            
             :
             we
             find
             how
             little
             incouragement
             they
             have
             had
             for
             such
             undertakings
             from
             that
             Church
             whose
             Communion
             they
             have
             professed
             to
             retain
             .
             The
             distance
             then
             being
             so
             great
             as
             it
             is
             ,
             it
             is
             a
             very
             necessary
             enquiry
             what
             the
             cause
             of
             it
             is
             ,
             and
             where
             the
             main
             fault
             lies
             ;
             and
             it
             being
             acknowledged
             that
             there
             is
             a
             possibility
             that
             corruptions
             may
             get
             into
             a
             
               Christian
               Church
            
             ,
             and
             it
             being
             impossible
             to
             prove
             that
             Christianity
             obligeth
             men
             to
             communicate
             with
             a
             Church
             in
             all
             those
             corruptions
             its
             Communion
             may
             be
             tainted
             with
             ,
             it
             seems
             evident
             to
             reason
             that
             the
             cause
             of
             the
             breach
             must
             lye
             there
             ,
             where
             the
             corruptions
             are
             owned
             and
             imposed
             as
             conditions
             of
             Communion
             .
             For
             ,
             can
             any
             one
             imagine
             it
             should
             be
             a
             fault
             in
             any
             to
             keep
             off
             from
             Communion
             ,
             where
             they
             are
             so
             far
             from
             being
             obliged
             to
             it
             ,
             that
             they
             have
             an
             obligation
             to
             the
             contrary
             ,
             from
             the
             prinples
             of
             their
             common
             Christianity
             ?
             and
             where
             men
             are
             bound
             not
             to
             communicate
             ,
             it
             is
             impossible
             to
             prove
             their
             not
             communicating
             to
             be
             Schism
             .
             For
             there
             can
             be
             no
             Schism
             ,
             but
             where
             there
             is
             an
             obligation
             to
             communion
             ;
             Schism
             being
             nothing
             else
             but
             a
             willful
             violation
             of
             the
             bonds
             of
             
               Christian
               Communion
            
             ;
             and
             therefore
             when
             ever
             you
             would
             prove
             the
             Protestants
             guilty
             of
             Schism
             ,
             you
             must
             do
             it
             by
             proving
             they
             were
             bound
             to
             communicate
             with
             your
             Church
             in
             those
             things
             ,
             which
             they
             are
             Protestants
             for
             disowning
             of
             .
             Or
             that
             there
             is
             so
             absolute
             and
             unlimited
             an
             obligation
             to
             continue
             in
             the
             Society
             of
             your
             Church
             ,
             that
             no
             conditions
             can
             be
             so
             hard
             ,
             but
             we
             are
             bound
             rather
             to
             submit
             to
             them
             ,
             than
             not
             joyn
             in
             Communion
             with
             you
             .
             But
             we
             who
             look
             on
             the
             nature
             of
             a
             
               Christian
               Society
            
             in
             general
             ,
             the
             Foundations
             of
             its
             constitution
             ,
             the
             ends
             and
             designs
             of
             it
             ,
             cannot
             think
             our selves
             obliged
             to
             Communion
             in
             those
             things
             which
             undermine
             those
             Foundations
             ,
             and
             contradict
             those
             ends
             .
          
           
             
             This
             being
             a
             matter
             of
             so
             vast
             consequence
             ,
             in
             order
             to
             the
             settling
             mens
             minds
             in
             the
             present
             disputes
             of
             the
             Christian
             world
             ,
             before
             I
             come
             to
             particulars
             ,
             I
             shall
             lay
             down
             those
             general
             principles
             which
             may
             manifest
             how
             free
             Protestants
             are
             ,
             from
             all
             imputation
             of
             
               Schism
               .
               Schism
            
             then
             importing
             a
             violation
             of
             that
             Communion
             which
             we
             are
             obliged
             to
             ,
             the
             most
             natural
             way
             for
             understanding
             what
             Schism
             is
             ,
             is
             to
             enquire
             what
             the
             Foundations
             are
             of
             
               Christian
               Communion
            
             ,
             and
             how
             far
             the
             bonds
             of
             it
             do
             extend
             .
             Now
             the
             Foundations
             of
             
               Christian
               Communion
            
             in
             general
             depend
             upon
             the
             acknowledgement
             of
             the
             truth
             of
             
               Christian
               Religion
            
             .
             For
             that
             Religion
             which
             Christ
             came
             to
             deliver
             to
             the
             world
             being
             supposed
             true
             ,
             is
             the
             reason
             why
             any
             look
             on
             themselves
             as
             obliged
             to
             profess
             it
             ;
             which
             obligation
             extending
             to
             all
             persons
             who
             have
             the
             same
             grounds
             to
             believe
             the
             truth
             of
             it
             ,
             thence
             ariseth
             the
             ground
             of
             Society
             in
             this
             profession
             ,
             which
             is
             a
             common
             obligation
             on
             several
             persons
             joyning
             together
             in
             some
             acts
             of
             common
             concernment
             to
             them
             .
             The
             truth
             then
             of
             
               Christian
               Religion
            
             being
             acknowledged
             by
             several
             persons
             ,
             they
             find
             in
             this
             Religion
             some
             
             actions
             which
             are
             to
             be
             performed
             by
             several
             persons
             in
             Society
             with
             each
             other
             .
             From
             whence
             ariseth
             that
             more
             immediate
             obligation
             to
             
               Christian
               Society
            
             ,
             in
             all
             those
             who
             profess
             themselves
             Christians
             ;
             and
             the
             whole
             number
             of
             these
             who
             own
             the
             truth
             of
             Christian
             Religion
             and
             are
             thereby
             obliged
             to
             joyn
             in
             Society
             with
             each
             other
             ,
             is
             that
             which
             we
             call
             the
             
               Catholick
               Church
            
             .
             But
             although
             there
             be
             such
             a
             relation
             to
             each
             other
             in
             all
             Christians
             as
             to
             make
             them
             one
             common
             Society
             ;
             yet
             for
             the
             performance
             of
             particular
             acts
             of
             communion
             ,
             there
             must
             be
             lesser
             Societies
             wherein
             persons
             may
             joyn
             together
             in
             the
             actions
             belonging
             to
             them
             .
             But
             still
             the
             obligation
             to
             communion
             in
             these
             lesser
             ,
             is
             the
             same
             with
             that
             which
             constitutes
             the
             great
             body
             of
             Christians
             ,
             which
             is
             the
             owning
             Christianity
             as
             the
             only
             true
             Religion
             and
             way
             to
             eternal
             Happiness
             .
             And
             therefore
             those
             lesser
             Societies
             cannot
             in
             justice
             make
             the
             necessary
             conditions
             of
             communion
             narrower
             ,
             than
             those
             which
             belong
             to
             the
             
               Catholick
               Church
            
             ;
             i.
             e.
             those
             things
             which
             declare
             men
             Christians
             ,
             ought
             to
             capacitate
             them
             for
             communion
             with
             Christians
             .
             But
             here
             we
             are
             to
             consider
             that
             as
             to
             be
             a
             Christian
             supposeth
             mens
             owning
             the
             
               Christian
               Religion
            
             to
             be
             true
             ,
             so
             the
             conveyance
             of
             that
             Religion
             being
             to
             us
             now
             in
             those
             Books
             we
             call
             the
             Scriptures
             ,
             there
             must
             be
             an
             acknowledgement
             of
             them
             as
             the
             indispensable
             rule
             of
             Faith
             and
             manners
             ,
             which
             is
             ,
             That
             these
             Books
             are
             the
             
               great
               Charter
            
             of
             the
             
               Christian
               Society
            
             ,
             according
             to
             which
             it
             must
             be
             governed
             .
          
           
             These
             things
             being
             premised
             as
             the
             foundation
             in
             general
             of
             
               Christian
               Society
            
             ,
             
             we
             shall
             the
             better
             understand
             how
             far
             the
             obligation
             to
             communion
             in
             it
             doth
             extend
             .
             For
             which
             it
             must
             be
             considered
             ,
             that
             the
             grounds
             of
             continuance
             in
             Communion
             ,
             must
             be
             suitable
             and
             proportionable
             to
             the
             first
             reason
             of
             entering
             into
             it
             .
             No
             man
             being
             obliged
             by
             vertue
             of
             his
             being
             in
             a
             Society
             ,
             to
             agree
             in
             any
             thing
             which
             tends
             to
             the
             apparent
             ruine
             of
             that
             Society
             ;
             but
             he
             is
             obliged
             to
             the
             contrary
             ,
             from
             the
             general
             grounds
             of
             his
             first
             admission
             into
             it
             .
             His
             primary
             obligation
             being
             to
             preserve
             the
             honour
             and
             interest
             of
             it
             ,
             and
             to
             joyn
             in
             acts
             of
             it
             so
             far
             as
             they
             tend
             to
             it
             .
             Now
             the
             main
             end
             of
             the
             
               Christian
               Society
            
             being
             the
             promotion
             of
             
               Gods
               honour
            
             and
             the
             salvation
             of
             
               mens
               souls
            
             ,
             the
             primary
             obligation
             of
             men
             entering
             into
             it
             ,
             is
             the
             advancement
             of
             these
             ends
             ,
             to
             joyn
             in
             all
             acts
             of
             it
             so
             far
             as
             they
             tend
             to
             these
             ends
             ;
             but
             if
             any
             thing
             come
             to
             be
             required
             directly
             repugnant
             to
             these
             ends
             ,
             those
             men
             of
             whom
             such
             things
             are
             required
             ,
             are
             bound
             not
             to
             communicate
             in
             those
             lesser
             Societies
             where
             such
             things
             are
             imposed
             ,
             but
             to
             preserve
             their
             communion
             with
             the
             
               Catholick
               Society
            
             of
             Christians
             .
             But
             these
             general
             discourses
             seeming
             more
             obscure
             ,
             it
             will
             be
             necessary
             for
             the
             better
             subserviency
             of
             them
             to
             our
             design
             ,
             to
             deduce
             them
             into
             particulars
             .
             Setting
             then
             aside
             the
             
               Catholick
               Society
            
             of
             Christians
             ,
             we
             come
             to
             enquire
             how
             far
             men
             are
             bound
             to
             communicate
             with
             any
             lesser
             Society
             ,
             how
             extensive
             so
             ever
             it
             may
             pretend
             its
             communion
             to
             be
             .
          
           
             1.
             
             
               There
               is
               no
               Society
               of
               Christians
               of
               any
               one
               Communion
               ,
               but
               may
               impose
               some
               things
               to
               be
               believed
               or
               practised
               which
               may
               be
               repugnant
               to
               the
               general
               Foundations
               of
               Christian
               Society
               .
            
             But
             if
             any
             Society
             shall
             pretend
             a
             necessity
             of
             communion
             with
             her
             ,
             because
             it
             is
             impossible
             this
             should
             be
             done
             by
             her
             :
             this
             priviledge
             must
             in
             reason
             be
             as
             evident
             as
             the
             common
             grounds
             of
             Christianity
             are
             ;
             nay
             much
             more
             evident
             ,
             because
             the
             belief
             of
             Christianity
             it self
             ,
             doth
             (
             upon
             this
             pretence
             )
             depend
             on
             the
             knowledge
             of
             such
             Infallibility
             ,
             and
             the
             indispensable
             obligation
             to
             communion
             depends
             upon
             it
             .
          
           
           
             2.
             
             
               There
               being
               a
               possibility
               acknowledged
               ,
               that
               particular
               Churches
               may
               require
               unreasonable
               conditions
               of
               communion
               ;
               the
               obligation
               to
               communion
               cannot
               be
               absolute
               and
               indispensable
               ;
               but
               only
               so
               far
               as
               nothing
               is
               required
               destructive
               to
               the
               ends
               of
               Christian
               Society
               .
            
             Otherwise
             men
             would
             be
             bound
             to
             destroy
             that
             which
             they
             believe
             ,
             and
             to
             do
             the
             most
             unjust
             and
             unreasonable
             things
             .
             But
             the
             great
             difficulty
             lyes
             in
             knowing
             when
             such
             things
             are
             required
             ,
             and
             who
             must
             be
             the
             judge
             in
             that
             case
             :
             to
             which
             I
             answer
             ,
          
           
             3.
             
             
               Nothing
               can
               be
               more
               unreasonable
               ,
               then
               that
               the
               Society
               imposing
               such
               conditions
               of
               communion
               should
               be
               judge
               ,
               whether
               those
               conditions
               be
               just
               and
               equitable
               or
               no.
            
             If
             the
             question
             only
             were
             in
             matters
             of
             peace
             ,
             and
             conveniency
             ,
             and
             order
             ,
             the
             judgement
             of
             the
             Society
             ought
             to
             over-rule
             the
             judgements
             of
             particular
             persons
             ;
             but
             in
             such
             cases
             where
             great
             Bodies
             of
             Christians
             ,
             judge
             such
             things
             required
             to
             be
             unlawful
             conditions
             of
             communion
             ,
             what
             justice
             or
             reason
             is
             there
             ,
             that
             the
             party
             accused
             should
             sit
             Judge
             in
             her
             own
             cause
             ?
          
           
             4.
             
             
               Where
               there
               is
               sufficient
               evidence
               from
               Scripture
               ,
               reason
               ,
               and
               tradition
               ,
               that
               such
               things
               which
               are
               imposed
               are
               unreasonable
               conditions
               of
               Christian
               communion
               ,
               the
               not
               communicating
               with
               that
               Society
               which
               requires
               these
               things
               cannot
               incurr
               the
               guilt
               of
               Schism
               .
            
             Which
             necessarily
             follows
             from
             the
             precedent
             grounds
             ,
             because
             none
             can
             be
             obliged
             to
             communion
             in
             such
             cases
             ,
             and
             therefore
             the
             not
             communicating
             is
             no
             culpable
             separation
             .
          
           
             5.
             
             
               By
               how
               much
               the
               Societies
               are
               greater
               which
               are
               agreed
               in
               not
               communicating
               with
               a
               Church
               imposing
               such
               conditions
               ,
               by
               how
               much
               the
               power
               of
               those
               who
               rule
               those
               Societies
               so
               agreeing
               is
               larger
               ,
               by
               so
               much
               the
               more
               justifiable
               is
               the
               Reformation
               of
               any
               Church
               from
               these
               abuses
               ,
               and
               the
               setling
               the
               bonds
               of
               Christian
               communion
               without
               them
               .
            
             And
             on
             those
             grounds
             ,
             viz.
             the
             
               Church
               of
            
             Romes
             
               imposing
               unlawful
               conditions
               of
               communion
            
             ,
             it
             was
             necessary
             
               not
               to
               communicate
            
             with
             her
             ;
             and
             on
             the
             
               Church
               of
            
             Englands
             
               power
               to
               reform
               it self
            
             by
             the
             assistance
             of
             the
             
               Supream
               power
            
             ,
             it
             was
             lawful
             and
             justifiable
             not
             only
             to
             redress
             those
             abuses
             ,
             but
             to
             settle
             the
             Church
             upon
             its
             proper
             and
             true
             foundations
             .
             So
             that
             the
             Church
             of
             Romes
             imposing
             unlawful
             conditions
             of
             communion
             ,
             is
             the
             reason
             why
             we
             do
             
               not
               communicate
            
             with
             her
             ,
             and
             the
             
               Church
               of
               Englands
            
             power
             to
             govern
             and
             take
             care
             of
             her
             self
             ,
             is
             the
             reason
             of
             our
             joyning
             together
             in
             the
             service
             of
             God
             upon
             the
             principles
             of
             our
             Reformation
             .
             On
             these
             grounds
             I
             doubt
             not
             but
             to
             make
             it
             appear
             ,
             how
             free
             the
             Church
             of
             England
             is
             from
             all
             imputation
             of
             Schism
             .
          
           
             
             These
             things
             being
             thus
             in
             general
             premised
             ,
             we
             come
             to
             consider
             what
             those
             principles
             are
             on
             which
             you
             can
             found
             so
             high
             a
             charge
             as
             that
             of
             Schism
             on
             the
             
               Protestant
               Churches
            
             .
             And
             having
             throughly
             considered
             your
             way
             of
             management
             of
             it
             ,
             I
             find
             all
             that
             you
             have
             to
             say
             may
             be
             resolved
             into
             one
             of
             these
             three
             grounds
             .
             1.
             
             
               That
               the
               Roman
               Church
               is
               the
               true
               and
               only
               Catholick
               Church
               .
            
             2.
             
             
               That
               our
               Churches
               could
               have
               no
               power
               or
               cause
               to
               divide
               in
               their
               Communion
               from
               her
               .
            
             3.
             
             
               That
               the
               Authority
               of
               the
               Roman
               Church
               is
               so
               great
               ,
               that
               upon
               no
               pretence
               soever
               could
               it
               be
               lawful
               to
               withdraw
               from
               Communion
               with
               her
               .
            
             I
             confess
             ,
             if
             you
             can
             make
             good
             any
             one
             of
             these
             three
             ,
             you
             do
             something
             to
             the
             purpose
             ;
             but
             how
             little
             ground
             you
             have
             to
             charge
             us
             with
             Schism
             from
             any
             of
             these
             Principles
             will
             be
             the
             design
             of
             this
             Part
             at
             large
             to
             manifest
             .
             I
             begin
             then
             with
             the
             first
             ,
             which
             is
             the
             pretence
             of
             your
             
               Churches
               being
               the
               Catholick
               Church
            
             :
             and
             
             here
             we
             again
             enter
             the
             lists
             to
             see
             how
             fairly
             you
             deal
             with
             your
             Adversary
             .
             Mr.
             Fisher
             saith
             ,
             
               That
               from
               the
               Controversie
               of
               the
               resolution
               of
               Faith
               the
               Lady
               call●d
               them
               ;
               and
               desiring
               to
               hear
               ,
               whether
               the
               Bishop
               would
               grant
               the
               Roman
               Church
               to
               be
               the
               right
               Church
               ?
               the
               Bishop
            
             (
             saith
             he
             )
             
               granted
               that
               it
               was
            
             .
             To
             which
             his
             Lordship
             answers
             (
             after
             a
             just
             complaint
             
               of
               the
               abuse
               of
               disputations
               ,
               by
               mens
               resolution
               to
               hold
               their
               own
               ,
            
             
             
               though
               it
               be
               by
               unworthy
               means
               and
               disparagement
               of
               truth
               )
               that
               the
               question
               was
               neither
               asked
               in
               that
               form
               ,
               nor
               so
               answered
               .
               And
               that
               there
               is
               a
               great
               deal
               of
               difference
               (
               especially
               as
               Romanists
               handle
               the
               question
               of
               the
               Church
               )
               between
               The
               Church
               and
               A
               Church
               ,
               and
               there
               is
               some
               between
               a
               True
               Church
               and
               a
               Right
               Church
               .
               For
               The
               Church
               may
               import
               the
               only
               true
               Church
               ,
               and
               perhaps
               the
               root
               and
               ground
               of
               the
               Catholick
               .
            
             
             
               And
               this
            
             (
             saith
             he
             )
             
               I
               never
               did
               grant
               of
               the
               Roman
               Church
               ,
               nor
               ever
               mean
               to
               do
               .
               But
               A
               Church
               ,
               can
               imply
               no
               more
               ,
               then
               that
               it
               is
               a
               member
               of
               the
               whole
               .
               And
               this
               I
               never
               did
            
             (
             saith
             he
             )
             
               nor
               ever
               will
               deny
               ,
               if
               it
               fall
               not
               absolutely
               away
               from
               Christ.
               That
               it
               is
               a
               True
               Church
               I
               granted
               also
               ;
               but
               not
               a
               Right
               .
               For
               Truth
               only
               imports
               the
               being
               ;
               right
               ,
               perfection
               in
               conditions
               ;
               thus
               a
               Thief
               is
               a
               true
               man
               ,
               though
               not
               an
               upright
               man.
               So
               a
               corrupt
               Church
               may
               be
               true
               ,
               as
               a
               Church
               is
               a
               company
               of
               men
               which
               profess
               the
               Faith
               of
               Christ
               and
               are
               baptized
               into
               his
               Name
               ;
               but
               it
               is
               not
               therefore
               a
               right
               Church
               ,
               either
               in
               doctrine
               or
               manners
               .
               And
               this
            
             (
             he
             saith
             )
             
               is
               acknowledged
               by
               very
               learned
               Protestants
               before
               him
               .
            
             This
             is
             the
             substance
             of
             his
             Lordships
             answer
             ,
             to
             which
             we
             must
             consider
             what
             you
             reply
             ;
             
             
               That
               about
               the
               terms
               of
               the
               Ladie
               's
               question
            
             you
             grant
             
               to
               be
               a
               verbal
               Controversie
               ;
               and
               that
               whatever
               her
               words
               were
               ,
               she
               was
               to
               be
               understood
               to
               demand
               this
               alone
               ,
            
             viz.
             
               Whether
               the
               Roman
               were
               not
               the
               True
               ,
               Visible
               ,
               Infallible
               Church
               out
               of
               which
               none
               can
               be
               saved
               ;
               for
               ,
               herein
            
             (
             you
             say
             )
             
               she
               had
               from
               the
               beginning
               of
               the
               Controversie
               desired
               satisfaction
               :
               And
               in
               this
               subject
               the
               Roman
               Church
               could
               not
               be
               any
               Church
               at
               all
               ,
               unless
               it
               were
               The
               Church
               and
               a
               Right
               Church
               .
               The
               reason
               is
               ,
               because
               St.
            
             Peters
             
               successour
               ,
               being
               the
               Bishop
               of
            
             Rome
             ,
             
             
               and
               Head
               of
               the
               whole
               Church
            
             (
             as
             you
             tell
             us
             
               you
               will
               prove
               anon
               )
               that
               must
               needs
               be
               the
               Church
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               if
               it
               be
               any
               Church
               at
               all
               .
               And
               because
               the
               Church
               can
               be
               but
               one
               ,
               if
               it
               be
               a
               true
               Church
               it
               must
               be
               the
               right
               Church
               .
            
             But
             all
             this
             amounts
             only
             to
             a
             confident
             assertion
             of
             that
             which
             wants
             evident
             proof
             ,
             which
             is
             ,
             that
             the
             notion
             of
             a
             Church
             relates
             to
             
               one
               as
               appointed
               the
               Head
               of
               the
               whole
               Church
               ,
               without
               which
               it
               would
               be
               no
               Church
               at
               all
               .
            
             Which
             being
             a
             thing
             so
             hard
             to
             be
             understood
             ,
             and
             therefore
             much
             harder
             to
             be
             proved
             ,
             we
             must
             be
             content
             to
             wait
             your
             leasure
             till
             you
             shall
             think
             fit
             to
             prove
             it
             .
             When
             you
             therefore
             tell
             us
             afterwards
             ,
             
               That
               the
               Vniversal
               Church
               supposes
               the
               acknowledgement
               of
               the
               same
               Vicar
               of
               Christ
               ,
               and
               that
               those
               Dioceses
               which
               agree
               in
               this
               acknowledgement
               as
               well
               as
               in
               the
               same
               Faith
               ,
               and
               communion
               of
               the
               same
               Sacraments
               make
               up
               one
               and
               the
               same
               Vniversal
               Church
            
             ;
             When
             you
             further
             add
             ,
             
               That
               the
               Roman
               Church
               is
               therefore
               stiled
               the
               Church
               ,
               because
               it
               is
               the
               seat
               of
               the
               Vicar
               of
               Christ
               and
               chief
               Pastor
               of
               the
               Church
               Vniversal
               :
            
             I
             can
             only
             say
             to
             all
             these
             confident
             affirmations
             ,
             that
             if
             you
             had
             sat
             in
             the
             chair
             your self
             ,
             you
             could
             not
             have
             said
             more
             or
             proved
             less
             .
             It
             is
             not
             therefore
             in
             what
             sense
             words
             
               may
               be
            
             taken
             by
             you
             (
             for
             who
             questions
             but
             you
             may
             abuse
             words
             ?
             )
             but
             in
             what
             sense
             they
             ought
             to
             be
             taken
             .
             You
             may
             call
             
               the
               Bishop
               of
               Rome
               the
               Vicar
               of
               Christ
               ,
            
             but
             before
             you
             can
             expect
             our
             submission
             to
             him
             ,
             you
             must
             prove
             
               that
               he
               is
            
             so
             ;
             you
             may
             call
             the
             
               Roman
               Church
               ,
               The
               Church
            
             if
             you
             please
             ,
             among
             your selves
             :
             but
             if
             by
             that
             you
             would
             perswade
             us
             there
             can
             be
             no
             Church
             but
             that
             ,
             you
             would
             do
             an
             office
             of
             kindness
             to
             offer
             a
             little
             at
             some
             small
             
             proof
             of
             it
             ,
             
               i.
               e.
            
             as
             much
             as
             the
             cause
             ,
             and
             your
             abilities
             will
             afford
             .
             And
             what
             if
             
               the
               Ancients
               by
               a
               true
               Church
               did
               mean
               an
               Orthodox
               Church
               ?
            
             I
             know
             but
             one
             of
             these
             things
             will
             follow
             from
             it
             ,
             either
             that
             they
             took
             a
             
               true
               Church
            
             for
             one
             morally
             and
             not
             
               metaphysically
               true
            
             ;
             or
             that
             if
             your
             Church
             be
             not
             an
             
               Orthodox
               Church
            
             ,
             it
             can
             be
             none
             at
             all
             .
             From
             hence
             you
             proceed
             to
             quarrel
             with
             his
             Lordship
             for
             saying
             ,
             
               That
               may
               be
               a
               true
               Church
               which
               is
               not
               a
               right
               Church
            
             (
             which
             is
             all
             the
             thanks
             he
             hath
             for
             his
             kindness
             to
             you
             )
             ;
             
             for
             (
             say
             you
             )
             
               how
               can
               you
               call
               that
               a
               true
               Church
               in
               which
               men
               are
               not
               taught
               the
               way
               to
               Heaven
               ,
               but
               to
               eternal
               perdition
               ?
            
             Which
             is
             as
             much
             as
             to
             ask
             ,
             How
             you
             can
             call
             that
             man
             a
             
               true
               man
            
             that
             hath
             a
             Leprosie
             upon
             him
             .
             But
             if
             you
             had
             considered
             ,
             what
             his
             Lordship
             had
             said
             ,
             you
             would
             never
             have
             made
             such
             an
             objection
             .
             For
             his
             Lordship
             doth
             not
             speak
             of
             the
             soundness
             of
             a
             Church
             ,
             but
             of
             the
             
               metaphysical
               entity
            
             of
             it
             .
             For
             he
             saith
             ,
             
             
               It
               is
               true
               in
               that
               sense
               as
            
             ens
             and
             verum
             ,
             
               Being
               and
               True
               ,
               are
               convertible
               one
               with
               another
               ;
               and
               every
               thing
               that
               hath
               a
               Being
               is
               truly
               that
               Being
               which
               it
               is
               in
               truth
               of
               substance
               .
               But
            
             (
             say
             you
             )
             ,
             
               how
               can
               that
               be
               a
               true
               Church
               which
               teacheth
               the
               way
               to
               eternal
               perdition
               by
               some
               false
               Doctrine
               in
               matter
               of
               Faith
               ?
               because
               it
               either
               teacheth
               something
               to
               be
               the
               Word
               of
               God
               which
               is
               not
               ;
               or
               denies
               that
               to
               be
               his
               Word
               which
               is
               :
               to
               err
               in
               this
               sort
               is
               certainly
               to
               commit
               high
               and
               mortal
               offence
               against
               the
               honour
               and
               veracity
               of
               God
               ,
               and
               consequently
               the
               direct
               way
               to
               eternal
               perdition
               .
            
             An
             excellent
             discourse
             to
             prove
             that
             no
             man
             can
             be
             saved
             that
             is
             not
             Infallible
             !
             for
             if
             he
             be
             not
             Infallible
             he
             may
             either
             
               teach
               something
               to
               be
               Gods
               Word
               which
               is
               not
               ,
               or
               deny
               that
               to
               be
               his
               Word
               that
               is
               ;
               either
               of
               which
               being
               a
               mortal
               offence
               against
               the
               honour
               and
               veracity
               of
               God
               ,
            
             it
             is
             impossible
             any
             man
             that
             is
             not
             Infallible
             should
             be
             saved
             :
             either
             then
             we
             must
             put
             off
             that
             humanity
             which
             exposes
             us
             to
             errour
             ,
             or
             pronounce
             it
             impossible
             for
             any
             men
             to
             be
             saved
             ,
             or
             else
             assert
             that
             there
             may
             be
             errour
             where
             Gods
             veracity
             is
             not
             denyed
             .
             And
             if
             so
             ,
             then
             not
             only
             men
             severally
             but
             a
             Society
             of
             men
             may
             propound
             that
             for
             truth
             which
             is
             not
             ,
             and
             yet
             not
             mortally
             offend
             against
             
               Gods
               veracity
            
             ;
             supposing
             that
             Society
             of
             men
             doth
             believe
             (
             though
             falsly
             )
             that
             this
             is
             therefore
             true
             because
             revealed
             by
             God.
             In
             which
             case
             that
             Church
             may
             be
             a
             
               true
               Church
            
             in
             one
             sense
             ,
             though
             an
             
               erroneous
               Church
            
             in
             another
             :
             true
             ,
             as
             there
             is
             a
             possibility
             of
             salvation
             in
             it
             ;
             erroneous
             ,
             as
             delivering
             that
             for
             truth
             which
             is
             not
             so
             .
             But
             here
             is
             a
             great
             deal
             of
             difference
             between
             a
             Church
             acknowledging
             her self
             fallible
             ,
             and
             that
             which
             doth
             not
             .
             For
             suppose
             a
             Church
             propose
             something
             erroneous
             to
             be
             believed
             ,
             if
             she
             doth
             not
             arrogate
             Infallibility
             to
             her self
             in
             that
             proposal
             ,
             but
             requires
             men
             to
             search
             and
             examine
             her
             doctrine
             by
             the
             
               Word
               of
               God
            
             ,
             the
             danger
             is
             nothing
             so
             great
             to
             the
             persons
             in
             her
             communion
             ;
             but
             when
             a
             Church
             pretends
             to
             be
             Infallible
             and
             
               teacheth
               errours
            
             ,
             that
             Church
             requiring
             those
             errours
             to
             be
             believed
             upon
             her
             Authority
             ,
             without
             particular
             examination
             of
             the
             Doctrines
             proposed
             ,
             is
             chargeable
             with
             a
             higher
             offence
             against
             the
             honour
             and
             veracity
             of
             God
             ,
             and
             doth
             as
             much
             as
             in
             her
             lies
             (
             in
             your
             expression
             )
             
               teach
               men
               the
               way
               to
               eternal
               perdition
               .
            
             And
             of
             all
             sorts
             of
             
               blind
               guides
            
             it
             is
             most
             dangerous
             following
             such
             who
             pretend
             to
             be
             Infallible
             in
             their
             blindness
             ;
             and
             it
             is
             a
             great
             miracle
             if
             such
             do
             not
             fall
             past
             recovery
             .
             The
             more
             therefore
             you
             aggravate
             the
             danger
             of
             errour
             ,
             the
             worse
             still
             you
             make
             the
             condition
             of
             your
             Church
             ,
             where
             men
             are
             bound
             to
             believe
             the
             
               Church
               Infallible
            
             ,
             when
             she
             proposeth
             the
             most
             
               dangerous
               errours
            
             .
             When
             you
             say
             ,
             
               The
               whole
               Church
               is
               not
               lyable
               to
               these
               inconveniencies
               of
               seducing
               or
               being
               seduced
               ,
            
             
             if
             you
             mean
             (
             as
             you
             speak
             )
             of
             that
             
             which
             is
             
               truly
               the
               whole
               Church
               of
               Christ
               ,
            
             you
             are
             to
             seek
             for
             an
             Adversary
             in
             it
             ;
             if
             you
             mean
             the
             
               Roman
               Church
            
             you
             are
             either
             seduced
             or
             endeavour
             to
             seduce
             in
             saying
             so
             ,
             when
             neither
             that
             is
             or
             can
             be
             
               the
               whole
               Church
            
             ,
             neither
             is
             it
             free
             from
             believing
             or
             proposing
             errours
             as
             will
             appear
             afterwards
             .
             You
             quarrel
             with
             his
             Lordship
             again
             ,
             
               for
               his
               Similitude
               of
               a
               man
               that
               may
               be
               termed
               a
               man
               and
               not
               be
               honest
               ,
               and
               say
               it
               comes
               not
               home
               to
               the
               case
               .
            
          
           
             But
             we
             must
             see
             ,
             how
             well
             you
             have
             fitted
             it
             .
             
               Instead
               of
               a
               man
            
             ,
             
             you
             would
             have
             
               a
               Saint
               put
               ,
               and
               then
            
             (
             you
             say
             )
             
               the
               Parallel
               would
               have
               held
               much
               better
               .
            
             But
             certainly
             then
             you
             mean
             only
             such
             Saints
             as
             Rome
             takes
             upon
             her
             to
             Canonize
             ;
             for
             the
             Question
             was
             of
             one
             that
             might
             be
             a
             man
             ,
             and
             
               not
               be
               honest
            
             ,
             Will
             you
             say
             the
             same
             of
             your
             Saint
             too
             ?
             If
             instead
             of
             Saint
             ,
             you
             had
             put
             his
             Holiness
             in
             ,
             there
             are
             some
             in
             the
             world
             would
             not
             have
             quarrelled
             with
             you
             for
             it
             .
             But
             you
             are
             an
             excellent
             man
             at
             paralleling
             cases
             :
             His
             Lordship
             was
             speaking
             of
             the
             
               Metaphysical
               Truth
               of
               a
               Church
               being
               consistent
               with
               moral
               corruptions
               ,
            
             for
             which
             he
             instanced
             in
             
               a
               thiefs
               being
               truly
               a
               man
               ,
               though
               not
               an
               honest
               man
            
             ;
             now
             you
             ,
             to
             mend
             the
             matter
             ,
             make
             choice
             of
             
               moral
               Integrity
               ,
               being
               consistent
               with
               Metaphysical
               Truth
               ,
               which
               is
               of
               a
               Saint
               ,
               and
               a
               man.
            
             And
             ,
             Doth
             not
             this
             now
             come
             home
             to
             our
             case
             ?
             That
             which
             follows
             ,
             to
             shew
             the
             incongruity
             of
             his
             Lordships
             Similitude
             would
             much
             more
             shew
             your
             wit
             ,
             if
             it
             were
             capable
             of
             tolerable
             sense
             :
             For
             ,
             you
             say
             ,
             
               the
               word
               Church
               in
               our
               present
               debate
               ,
               implies
               not
               a
               simple
               or
               uncompounded
               term
               ,
               as
               that
               of
               man
               ,
            
             
             
               but
               is
               a
               compound
               of
               substance
               and
               accidents
               together
               .
            
             We
             had
             thought
             ,
             Man
             had
             been
             a
             compound
             of
             substance
             and
             accidents
             ,
             as
             well
             as
             a
             Church
             :
             Or
             ,
             Did
             you
             mean
             some
             
               transubstantiated
               man
            
             ,
             that
             had
             
               accidents
               without
               substance
            
             ?
             But
             as
             his
             Lordship
             spake
             of
             a
             
               true
               real
               man
            
             ,
             who
             yet
             might
             want
             
               moral
               Integrity
            
             ;
             so
             he
             supposed
             there
             might
             be
             a
             
               true
               real
               Church
            
             ,
             as
             to
             the
             
               essential
               parts
            
             of
             it
             ,
             which
             yet
             might
             be
             in
             other
             respects
             a
             corrupted
             and
             
               defiled
               Church
            
             .
             But
             when
             you
             add
             ,
             
               That
               the
               notion
               of
               a
               Church
               implies
               Integrity
               and
               Perfection
               of
               Conditions
               ,
            
             still
             you
             betray
             your
             weak
             or
             wilful
             mistakes
             of
             a
             
               Church
               morally
            
             for
             
               Metaphysically
               true
            
             .
             If
             you
             will
             prove
             it
             impossible
             for
             a
             Church
             to
             retain
             its
             Being
             ,
             that
             hath
             any
             errours
             in
             Doctrine
             ,
             or
             corruptions
             in
             Practice
             ,
             you
             will
             do
             something
             to
             the
             purpose
             :
             but
             when
             you
             have
             done
             it
             ,
             see
             what
             you
             get
             by
             it
             ;
             for
             then
             we
             shall
             not
             so
             much
             as
             acknowledge
             your
             Church
             to
             be
             Metaphysically
             a
             
               true
               Church
            
             .
             If
             his
             Lordship
             therefore
             be
             so
             charitable
             ,
             as
             to
             say
             ,
             
               That
               because
               your
               Church
               receives
               the
               Scripture
               as
               a
               Rule
               of
               Faith
               :
               (
               though
               but
               as
               a
               partial
               and
               imperfect
               Rule
               )
               and
               both
               the
               Sacraments
               as
               Instrumental
               causes
               and
               seals
               of
               Grace
               (
               though
               they
               add
               more
               ,
               and
               misuse
               these
               )
               it
               cannot
               but
               be
               a
               true
               Church
               in
               essence
               :
            
             And
             you
             ,
             on
             the
             other
             side
             ,
             say
             ,
             
               If
               it
               doth
               misuse
               the
               Sacraments
               ,
               and
               make
               the
               Scripture
               an
               imperfect
               Rule
               of
               Faith
               ,
               it
               would
               be
               unchurched
            
             ;
             Let
             the
             Reader
             judge
             ,
             whether
             his
             Lordships
             charity
             for
             ,
             or
             your
             own
             Testimony
             against
             your
             Church
             ,
             be
             built
             on
             better
             grounds
             .
             What
             follows
             concerning
             the
             
               Holy
               Catholick
               Church
               in
               the
               Apostles
               Creed
               ,
               the
               entire
               Catholick
               Faith
               in
               the
               Athanasian
               Creed
               ,
               the
               Churches
               being
               the
               Spouse
               of
               Christ
               ,
               and
               a
               pure
               Virgin
               ,
            
             are
             all
             things
             as
             true
             in
             themselves
             ,
             as
             your
             Church
             is
             little
             concerned
             in
             them
             .
             The
             
               truly
               Catholick
               Church
            
             being
             quite
             another
             thing
             from
             that
             which
             goes
             under
             the
             name
             of
             the
             
               Roman
               Catholick
               Church
            
             ;
             and
             this
             latter
             may
             prostitute
             her self
             to
             errour
             ,
             while
             the
             other
             remains
             a
             
               pure
               Virgin
            
             ;
             and
             it
             is
             only
             your
             saying
             ,
             That
             
               yours
               only
               is
               the
               Catholick
               Church
               ,
            
             which
             is
             in
             effect
             to
             say
             ,
             
               That
               Christ
               hath
               a
               Harlot
               to
               his
               Spouse
               ,
            
             as
             you
             speak
             .
          
           
           
             
             To
             omit
             that
             which
             you
             call
             ,
             
               A
               further
               skirmishing
               about
               the
               form
               of
               words
               ,
            
             
             
               and
               whether
               it
               savoured
               more
               of
               prudence
               ,
               and
               charity
               ,
               or
               cunning
               in
               the
               Jesuite
               ,
               to
               instruct
               the
               Lady
               what
               Questions
               she
               should
               ask
            
             ;
             we
             come
             to
             that
             which
             is
             the
             main
             subject
             of
             this
             chapter
             ,
             
               viz.
               Whether
               the
               Church
               be
               stiled
               Catholick
               by
               its
               agreeing
               with
            
             Rome
             ,
             which
             (
             you
             say
             )
             
               was
               a
               received
               and
               known
               Truth
               in
               the
               Ancient
               Church
               ,
            
             but
             is
             so
             far
             from
             being
             in
             the
             least
             true
             ,
             
             that
             his
             Lordship
             deservedly
             calls
             it
             ,
             
               A
               perfect
               Jesuitism
               .
               For
            
             (
             saith
             he
             )
             
               in
               all
               the
               Primitive
               times
               of
               the
               Church
               ,
               a
               Man
               ,
               or
               a
               Family
               ,
               or
               a
               National
               Church
               were
               accounted
               right
               and
               orthodox
               ,
               as
               they
               agreed
               with
               the
               Catholick
               Church
               ,
               but
               the
               Catholick
               was
               never
               then
               measured
               or
               judged
               by
               Man
               ,
               Family
               ,
               or
               Nation
               .
               But
               now
               in
               the
               Jesuits
               new
               School
               ,
               the
               One
               ,
               Holy
               ,
               Catholick
               Church
               ,
               must
               be
               measured
               by
               that
               which
               is
               in
               the
               Diocese
               or
               City
               of
            
             Rome
             ,
             
               or
               of
               them
               which
               agreed
               with
               it
               ;
               and
               not
            
             Rome
             
               by
               the
               Catholick
               .
               So
               upon
               the
               matter
               ,
               belike
               the
               Christian
               Faith
               was
               committed
               to
               the
               custody
               of
               the
            
             Roman
             ,
             
               not
               of
               the
               Catholick
               Church
               ;
               and
               a
               man
               cannot
               agree
               with
               the
               Catholick
               Church
               of
               Christ
               (
               in
               this
               new
               doctrine
               of
            
             A.
             C.
             )
             
               unless
               he
               agree
               with
               the
               Church
               of
            
             Rome
             ;
             
               but
               if
               he
               agree
               with
               that
               ,
               all
               is
               safe
               ,
               and
               he
               is
               as
               orthodox
               ,
               as
               he
               need
               be
               .
            
             To
             which
             you
             seem
             to
             answer
             at
             first
             by
             some
             slight
             tergiversations
             ,
             
             
               as
               ,
               though
               this
               did
               not
               follow
               from
            
             A.
             C
             
               's
               words
               ,
               and
               that
               the
               Lady
               did
               not
               trouble
               her self
               with
               such
               punctilio's
               as
               those
               of
               the
               agreement
               of
               the
               Catholick
               Church
               with
            
             Rome
             ,
             or
             Romes
             
               agreeing
               with
               the
               Catholick
               Church
            
             ,
             but
             at
             last
             you
             take
             heart
             ,
             and
             affirm
             stoutly
             ,
             
               That
               the
               Church
               is
               stiled
               Catholick
               from
               its
               agreement
               with
            
             Rome
             ,
             
               and
               that
               this
               is
               no
               Jesuitism
               ,
               but
               a
               received
               and
               known
               Truth
               in
               the
               Ancient
               Church
               .
            
             In
             these
             terms
             then
             I
             fix
             my self
             ,
             and
             this
             present
             dispute
             ;
             as
             containing
             the
             proper
             state
             of
             the
             Controversie
             concerning
             the
             
               Catholick
               Church
            
             .
             And
             if
             you
             can
             make
             it
             appear
             that
             the
             
               Church
               is
               stiled
               Catholick
               by
               agreeing
               with
            
             Rome
             ,
             
               and
               that
               this
               was
               a
               received
               Truth
               in
               the
               Ancient
               Church
               ,
            
             then
             you
             may
             very
             plausibly
             charge
             us
             with
             Schism
             in
             our
             separation
             from
             Rome
             ;
             but
             if
             the
             contrary
             be
             made
             evident
             ,
             by
             your
             own
             pretence
             we
             are
             freed
             from
             that
             charge
             .
          
           
             Now
             in
             the
             handling
             this
             Controversie
             ,
             you
             first
             explain
             your
             terms
             ,
             and
             then
             produce
             your
             Testimonies
             .
             
             In
             the
             explication
             of
             your
             terms
             ,
             you
             tell
             us
             ,
             
               The
               word
               Catholick
               may
               be
               used
               in
               three
               different
               Acceptions
               ,
            
             viz.
             
               either
               formally
               ,
               causally
               ,
               or
               by
               way
               of
               participation
               .
               Formally
               ,
               the
               Vniversal
               Church
               ,
            
             i.
             e.
             
               the
               society
               of
               all
               true
               particular
               Churches
               ,
               united
               together
               in
               one
               body
               ,
               in
               one
               Communion
               ,
               under
               one
               Head
               ,
               is
               called
               Catholick
               .
               Causally
               the
               Church
               of
            
             Rome
             
               is
               stiled
               Catholick
               ,
               because
               it
               hath
               an
               influence
               and
               force
               to
               cause
               Vniversality
               in
               the
               whole
               body
               of
               the
               Church
               Catholick
               ;
               to
               which
               two
               things
               are
               necessary
               ,
               Multitude
               and
               Vnity
               .
               The
            
             Roman
             
               Church
               therefore
               ,
               which
               as
               a
               Center
               of
               Ecclesiastical
               Communion
               ,
               infuses
               this
               Vnity
               ,
               which
               is
               the
               form
               of
               Vniversality
               ,
               into
               the
               Catholick
               Church
               ,
               and
               thereby
               causes
               in
               her
               Vniversality
               ,
               may
               be
               called
               Catholick
               causally
               ,
               though
               she
               be
               but
               a
               particular
               Church
               .
               As
               he
               that
               commands
               a
               whole
               Army
               is
               stiled
               General
               ,
               though
               he
               be
               but
               a
               particular
               person
               .
               Thirdly
               ,
               every
               particular
               orthodox
               Church
               is
               termed
               Catholick
            
             participative
             ,
             
               by
               way
               of
               participation
               ,
               because
               they
               agree
               in
               ,
               and
               participate
               of
               the
               Doctrine
               and
               Communion
               of
               the
               Catholick
               Church
               .
               For
               which
            
             (
             you
             bring
             )
             
               the
               instance
               of
               the
               Church
               of
            
             Smyrna
             
               writing
               to
               the
               Catholick
               Church
               of
            
             Philomilion
             ,
             &c.
             
             
               Thus
               we
               see
            
             (
             say
             you
             )
             
               both
               how
               properly
               the
            
             Roman
             
               Church
               is
               called
               Catholick
               ,
               and
               how
               the
               Catholick
               Church
               it self
               takes
               causally
               the
               denomination
               of
               Vniversal
               or
               Catholick
               from
               the
            
             Roman
             ,
             
               considered
               as
               the
               chief
               particular
               Church
               ,
               infusing
               
               Vnity
               to
               all
               the
               rest
               ,
               as
               having
               dependence
               of
               her
               ,
               and
               relation
               to
               her
               .
            
             Thus
             I
             have
             recited
             your
             words
             ,
             that
             we
             may
             fully
             understand
             your
             meaning
             ;
             the
             substance
             of
             which
             is
             couched
             in
             your
             last
             words
             ,
             
               That
               the
               reason
               why
               any
               Church
               was
               accounted
               Catholick
               ,
               was
               from
               its
               Vnion
               with
               the
               Church
               of
            
             Rome
             .
             But
             if
             it
             appear
             that
             this
             sense
             of
             the
             
               Catholick
               Church
            
             is
             wholly
             a
             stranger
             to
             Antiquity
             ,
             That
             the
             
               Catholick
               Church
            
             was
             so
             call'd
             upon
             farr
             different
             accounts
             than
             those
             mentioned
             by
             you
             ,
             If
             the
             Church
             of
             Rome
             had
             no
             other
             relation
             to
             the
             
               Catholick
               Church
            
             but
             as
             a
             member
             of
             it
             as
             other
             Churches
             were
             ,
             then
             all
             this
             discourse
             of
             yours
             comes
             to
             nothing
             ,
             and
             that
             is
             it
             which
             I
             now
             undertake
             to
             prove
             .
             Now
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             lying
             in
             two
             things
             ,
             the
             Doctrine
             and
             the
             Government
             of
             it
             ,
             if
             in
             neither
             of
             these
             ,
             it
             had
             any
             
               dependence
               of
               the
               Church
               of
               Rome
               ,
            
             then
             certainly
             it
             could
             not
             be
             call'd
             
               Catholick
               ,
               causally
            
             from
             the
             
               Church
               of
               Rome
            
             .
          
           
             First
             ,
             the
             Church
             was
             called
             Catholick
             from
             the
             
               Vniversal
               spread
            
             of
             its
             Doctrine
             ,
             and
             the
             
               agreement
               of
               all
               particular
               Churches
            
             in
             it
             .
             
             So
             Irenaeus
             derives
             the
             Vnity
             of
             the
             Church
             spread
             abroad
             over
             the
             world
             from
             the
             Vnity
             of
             that
             Faith
             which
             was
             Universally
             received
             ,
             and
             from
             thence
             saith
             ,
             
               That
               the
               Church
               is
               but
               as
               one
               house
               ,
               and
               having
               one
               soul
               and
               heart
               ,
               and
               speaks
               as
               with
               one
               mouth
               .
            
             Nothing
             can
             be
             more
             plain
             then
             that
             Irenaeus
             makes
             the
             
               consent
               in
               Doctrine
            
             to
             be
             the
             
               ground
               of
               Vnity
            
             in
             the
             
               Catholick
               Church
            
             .
             
             And
             that
             he
             did
             not
             suppose
             this
             consent
             to
             arise
             from
             the
             
               Church
               of
               Rome
            
             appears
             from
             what
             he
             saith
             before
             ,
             
               That
               this
               Faith
               was
               received
               in
               the
               Church
               so
               universally
               spread
               from
               the
               Apostles
               and
               their
               Disciples
               .
            
             Which
             must
             be
             understood
             of
             that
             universal
             diffusion
             of
             it
             by
             the
             
               first
               Preachers
            
             of
             it
             in
             the
             world
             ,
             the
             continuance
             of
             which
             Doctrine
             was
             the
             ground
             of
             the
             Vnity
             in
             the
             
               Catholick
               Church
            
             .
             To
             the
             same
             purpose
             Tertullian
             gives
             an
             account
             of
             the
             
               Churches
               Vnity
               ,
               by
               the
               adhering
               to
               that
               Doctrine
               which
               was
               first
               preached
               by
               the
               Apostles
               ,
               who
               having
               first
               delivered
               it
               in
            
             Judea
             
               and
               planted
               Churches
               there
               ,
               went
               abroad
               and
               declared
               the
               same
               to
               other
               Nations
               and
               setled
               Churches
               in
               Cities
               ,
            
             
             
               from
               whence
               other
               Churches
               have
               the
               same
               Doctrine
               propagated
               to
               them
               ,
               which
               are
               therefore
               call'd
               Apostolical
               Churches
               ,
               as
               the
               off-spring
               of
               those
               which
               were
               founded
               by
               them
               .
               Therefore
               so
               many
               and
               so
               great
               Churches
               ,
               are
               all
               that
               one
               prime
               Apostolical
               Church
               from
               whence
               all
               others
               come
               .
               And
               thus
               they
               are
               all
               prime
               and
               Apostolical
               in
               regard
               of
               their
               Vnity
               ,
               as
               long
               as
               there
               is
               that
               communication
               of
               that
               title
               of
               Brotherhood
               and
               common
               mark
               of
               peace
               and
               hospitality
               .
            
             Wherein
             we
             see
             that
             which
             made
             Churches
             in
             Tertullians
             sense
             Apostolical
             ,
             is
             the
             
               embracing
               and
               continuing
               in
               that
               Doctrine
               which
               was
               first
               delivered
               by
               the
               Apostles
            
             ;
             and
             thus
             Churches
             though
             remote
             from
             the
             Apostolical
             times
             may
             have
             the
             denomination
             of
             Apostolical
             from
             their
             consent
             in
             Doctrine
             with
             those
             which
             were
             founded
             by
             them
             .
             But
             here
             is
             not
             the
             least
             intimation
             of
             
               any
               centre
               of
               Ecclesiastical
               communion
            
             infusing
             unity
             into
             the
             
               Catholick
               Church
            
             ,
             for
             this
             unity
             ariseth
             from
             that
             Doctrine
             which
             was
             declared
             in
             and
             propagated
             by
             all
             the
             
               Apostolical
               Churches
            
             .
             So
             likewise
             Theodoret
             speaks
             ,
             
               That
               there
               is
               one
               Church
               throughout
               the
               world
               ,
               
               and
               therefore
               we
               pray
               ,
               for
               the
               Holy
               ,
               One
               ,
               Catholick
               ,
               and
               Apostolick
               Church
               ,
               extended
               from
               one
               end
               of
               the
               earth
               to
               the
               other
               .
               Which
            
             (
             saith
             he
             )
             
               is
               divided
               by
               Cities
            
             ,
             
             
               and
               Towns
               ,
               and
               Villages
               ,
               so
               that
               there
               are
               infinite
               and
               innumerable
               Churches
               in
               the
               Islands
               and
               Continent
               ,
               but
               all
               these
               are
               reduced
               to
               one
               being
               united
               in
               the
               agreement
               of
               the
               same
               true
               doctrine
               .
            
             So
             Constantine
             in
             his
             Epistle
             to
             the
             Bishops
             who
             were
             absent
             from
             the
             Council
             of
             Nice
             ,
             saith
             ,
             
               That
               our
               Saviour
               would
               have
               one
               Catholick
               Church
               ,
               whose
               members
               though
               dispersed
               in
               many
               several
               places
               ,
               yet
               are
               nourished
               by
               the
               same
               Spirit
               which
               is
               the
               Will
               of
               God.
            
             In
             all
             which
             and
             many
             other
             places
             which
             might
             be
             produced
             to
             the
             same
             purpose
             ,
             we
             see
             a
             quite
             different
             account
             given
             of
             the
             unity
             of
             the
             
               Catholick
               Church
            
             ,
             from
             that
             which
             you
             mention
             as
             the
             cause
             of
             it
             ;
             we
             find
             the
             Church
             call'd
             Catholick
             in
             regard
             of
             its
             
               large
               extent
            
             in
             the
             world
             (
             as
             is
             apparent
             besides
             these
             testimonies
             ,
             from
             the
             Controversies
             between
             St.
             Austin
             and
             the
             Donatists
             )
             and
             the
             unity
             of
             that
             
               Catholick
               Church
            
             not
             placed
             in
             the
             least
             respect
             to
             the
             
               Church
               of
               Rome
            
             ,
             but
             in
             the
             consent
             in
             the
             
               Apostolical
               Doctrine
            
             in
             all
             those
             Churches
             which
             concurred
             as
             members
             to
             make
             up
             this
             
               Catholick
               Church
            
             .
             So
             that
             the
             
               formal
               reason
            
             of
             any
             particular
             Churches
             having
             the
             denomination
             of
             Catholick
             ,
             must
             come
             not
             from
             any
             communion
             with
             the
             
               Church
               of
               Rome
            
             ;
             but
             from
             the
             owning
             the
             Catholick
             and
             
               Apostolick
               Faith
            
             ,
             and
             joyning
             in
             communion
             with
             those
             Churches
             which
             did
             own
             and
             acknowledge
             it
             .
             And
             therefore
             we
             find
             that
             the
             symbol
             of
             communion
             in
             the
             ancient
             
               communicatory
               letters
            
             never
             lay
             in
             the
             acknowledgement
             of
             
               Christs
               Vicar
               on
               earth
            
             ,
             or
             communion
             with
             the
             
               Church
               of
               Rome
            
             ,
             but
             in
             such
             things
             which
             were
             common
             to
             all
             
               Apostolical
               Churches
            
             .
             And
             therefore
             the
             
               Church
               of
               Rome
            
             could
             not
             be
             then
             accounted
             
               the
               center
               of
               Ecclesiastical
               communion
            
             as
             you
             speak
             ,
             after
             
               Cardinal
               Perron
            
             ,
             from
             whom
             you
             have
             Verbatim
             transcribed
             all
             your
             former
             discourse
             .
             
             This
             being
             therefore
             the
             utmost
             which
             that
             great
             witt
             of
             your
             Church
             was
             able
             to
             plead
             in
             behalf
             of
             its
             being
             the
             
               Catholick
               Church
            
             ,
             it
             deserves
             to
             be
             further
             considered
             .
          
           
             
             We
             come
             therefore
             to
             that
             kind
             of
             unity
             in
             the
             
               Catholick
               Church
            
             which
             depends
             on
             the
             Government
             of
             it
             ;
             and
             this
             is
             that
             ,
             which
             is
             pretended
             as
             the
             ground
             of
             the
             
               Roman
               Churches
            
             being
             the
             
               Catholick
               Church
            
             ;
             because
             though
             (
             as
             
               Cardinal
               Perron
            
             says
             )
             
               she
               be
               in
               her
               own
               Being
               particular
               ,
               yet
               she
               may
               be
               call'd
               Catholick
               causally
               ,
               as
               the
               center
               and
               beginning
               of
               Ecclesiastical
               communion
               ,
               infusing
               unity
               which
               is
               the
               form
               of
               universality
               into
               the
               Catholick
               Church
               .
            
             This
             therefore
             must
             be
             more
             narrowly
             searched
             into
             ,
             to
             see
             if
             this
             were
             
               a
               known
               and
               received
               truth
               in
               the
               ancient
               Church
               .
            
             Which
             is
             so
             far
             from
             it
             ,
             that
             we
             find
             no
             such
             
               causal
               influence
            
             from
             the
             
               Church
               of
               Rome
            
             then
             owned
             or
             asserted
             ,
             but
             that
             the
             
               Catholick
               Church
            
             was
             a
             whole
             consisting
             of
             
               homogeneal
               parts
            
             ,
             without
             any
             such
             subordination
             or
             dependence
             ,
             as
             the
             contrary
             supposition
             implies
             .
             This
             is
             ,
             by
             none
             more
             fully
             asserted
             ,
             than
             by
             such
             who
             have
             with
             the
             greatest
             zeal
             and
             industry
             stood
             up
             for
             the
             unity
             of
             the
             
               Catholick
               Church
            
             .
             The
             first
             of
             whom
             is
             St.
             Cyprian
             ;
             in
             whose
             time
             and
             writings
             there
             are
             very
             remarkable
             cases
             occurring
             to
             clear
             ,
             upon
             what
             terms
             the
             unity
             of
             the
             
               Catholick
               Church
            
             did
             then
             stand
             .
             The
             first
             I
             begin
             with
             ,
             is
             the
             case
             which
             arose
             in
             the
             Church
             about
             the
             Schism
             of
             Novatianus
             ,
             which
             will
             give
             us
             the
             fuller
             discovery
             of
             the
             grounds
             of
             unity
             in
             the
             
               Catholick
               Church
            
             ,
             because
             the
             first
             rise
             of
             this
             
             Schism
             was
             in
             Rome
             it self
             .
             For
             Novatus
             coming
             to
             Rome
             in
             a
             discontent
             from
             Africa
             ,
             
             falls
             in
             with
             Novatianus
             (
             which
             two
             names
             the
             
               Greek
               writers
            
             of
             the
             Church
             commonly
             confound
             )
             who
             being
             likewise
             under
             discontent
             at
             the
             election
             of
             Cornelius
             to
             be
             Bishop
             of
             Rome
             ,
             was
             ready
             to
             joyn
             with
             the
             other
             in
             fomenting
             a
             Schism
             .
             For
             which
             ,
             they
             made
             this
             their
             pretext
             ,
             That
             Cornelius
             had
             admitted
             such
             to
             communion
             who
             had
             lapsed
             in
             the
             persecution
             of
             Decius
             which
             tended
             to
             the
             overthrow
             of
             the
             Churches
             purity
             ?
             upon
             this
             ,
             Novatianus
             gets
             himself
             ordained
             ,
             by
             three
             
               Bishops
               ,
               Bishop
            
             of
             Rome
             in
             opposition
             to
             Cornelius
             :
             the
             fame
             of
             which
             Schism
             being
             spread
             abroad
             ,
             there
             was
             great
             making
             of
             parties
             on
             both
             sides
             .
             Cyprian
             and
             the
             Churches
             of
             Africa
             after
             full
             inquiry
             into
             it
             declare
             for
             Cornelius
             ,
             so
             did
             Dionysius
             of
             Alexandria
             and
             the
             Churches
             there
             ;
             but
             Fabius
             of
             Antioch
             with
             the
             Churches
             of
             Pontus
             and
             Cilicia
             suspend
             ,
             and
             rather
             encline
             to
             Novatianus
             ,
             for
             some
             time
             ;
             till
             they
             were
             after
             ,
             more
             fully
             satisfied
             by
             Dionysius
             of
             Alexandria
             .
             Now
             here
             is
             a
             case
             wherein
             the
             grounds
             of
             unity
             in
             the
             
               Catholick
               Church
            
             may
             be
             easily
             discerned
             ,
             which
             it
             is
             plain
             from
             the
             proceedings
             in
             it
             ,
             were
             (
             as
             in
             all
             such
             emergent
             cases
             )
             what
             should
             be
             determined
             and
             agreed
             on
             ,
             by
             the
             
               consent
               of
               the
               Catholick
               Church
               :
               i.
               e.
            
             of
             those
             Churches
             which
             all
             consented
             in
             the
             same
             
               Catholick
               Faith
            
             ,
             and
             therefore
             made
             up
             
               one
               Catholick
               Church
            
             .
             Now
             if
             the
             
               Church
               of
               Rome
            
             had
             been
             
               the
               center
               of
               Ecclesiastical
               communion
               ,
               and
               had
               infused
               Catholick
               unity
               into
               the
               Church
               at
               this
               time
               ,
            
             what
             way
             or
             possibility
             had
             there
             been
             for
             restoring
             the
             Churches
             unity
             ?
             Neither
             was
             the
             appeal
             made
             to
             
               forraign
               Churches
            
             meerly
             because
             Rome
             it self
             was
             divided
             ,
             and
             so
             the
             Controversie
             could
             not
             be
             ended
             there
             ,
             but
             it
             appears
             from
             the
             whole
             story
             of
             the
             proceedings
             ,
             that
             this
             was
             looked
             on
             as
             the
             proper
             means
             for
             preserving
             the
             unity
             of
             the
             
               Catholick
               Church
            
             ,
             at
             that
             time
             ;
             when
             the
             Faith
             and
             communion
             of
             the
             
               Apostolical
               Churches
            
             were
             so
             fully
             known
             and
             distinguished
             from
             all
             others
             .
             These
             things
             will
             more
             fully
             appear
             from
             St.
             Cyprians
             Epistle
             to
             Antonianus
             upon
             the
             occasion
             of
             this
             Schism
             .
             
             Who
             it
             seems
             at
             first
             adhered
             to
             Cornelius
             and
             with
             him
             to
             the
             
               Catholick
               Church
            
             ,
             (
             not
             as
             though
             his
             joyning
             with
             Cornelius
             was
             the
             cause
             of
             his
             being
             with
             the
             
               Catholick
               Church
            
             ,
             but
             because
             in
             joyning
             with
             him
             ,
             he
             joyned
             with
             the
             
               Catholick
               Church
            
             which
             declared
             for
             him
             )
             ;
             but
             it
             seems
             afterwards
             by
             some
             Letters
             of
             Novatianus
             he
             began
             to
             stagger
             ,
             and
             desires
             Cyprian
             to
             give
             him
             an
             account
             what
             Heresie
             Novatianus
             broached
             ,
             and
             what
             the
             reason
             was
             why
             Cornelius
             communicated
             with
             the
             lapsed
             persons
             .
             As
             to
             which
             particulars
             he
             endeavours
             to
             satisfie
             him
             ,
             and
             withall
             to
             give
             an
             account
             why
             they
             joyned
             with
             Cornelius
             in
             opposition
             to
             Novatianus
             ,
             and
             what
             the
             practise
             of
             the
             Church
             was
             ,
             as
             to
             lapsed
             persons
             ,
             and
             on
             what
             reasons
             it
             was
             built
             :
             wherein
             he
             tells
             him
             ,
             That
             though
             some
             of
             their
             own
             Bishops
             had
             formerly
             denyed
             communion
             to
             lapsed
             persons
             ,
             yet
             they
             did
             not
             recede
             from
             the
             
               Vnity
               of
               the
               Catholick
               Church
            
             ,
             or
             communion
             of
             their
             Fellowships
             ,
             because
             by
             them
             they
             were
             admitted
             .
             For
             ,
             saith
             he
             ,
             
               the
               bond
               of
               concord
               remaining
               ,
               and
               the
               communion
               of
               the
               Catholick
               Church
               continuing
               ,
            
             
             
               every
               Bishop
               orders
               and
               disposeth
               his
               own
               actions
               as
               one
               that
               must
               give
               an
               account
               of
               his
               design
               to
               God.
            
             Doth
             St.
             Cyprian
             here
             speak
             like
             one
             that
             believed
             
               the
               Church
               of
               Rome
               to
               be
               the
               center
               of
               Ecclesiastical
               communion
               ?
            
             or
             ,
             
               that
               the
               unity
               of
               the
               Church
               lay
               in
               acknowledging
               the
               Pope
               to
               be
               Christs
               Vicar
               ,
               or
               in
               dependence
               on
               the
               Church
               of
               Rome
               ?
            
             when
             every
             
               Bishop
               is
               left
               to
               himself
               and
               God
               ,
            
             in
             all
             such
             things
             which
             he
             may
             
             do
             ,
             and
             yet
             hold
             communion
             with
             the
             
               Catholick
               Church
            
             ?
             And
             therefore
             afterwards
             he
             tells
             us
             ,
             
               That
               there
               is
               one
               Church
               divided
               into
               many
               members
               throughout
               the
               world
               ,
            
             
             
               and
               one
               Episcopal
               office
               spread
               abroad
               ,
               by
               the
               consenting
               multitude
               of
               many
               Bishops
               .
            
             If
             this
             Church
             be
             one
             in
             this
             sense
             ,
             and
             the
             whole
             Government
             of
             the
             Church
             but
             as
             one
             Bishoprick
             ,
             as
             all
             the
             Bishops
             unanimously
             consent
             in
             the
             management
             of
             it
             ;
             then
             here
             is
             not
             the
             least
             foundation
             for
             the
             
               Catholick
               Churches
               taking
               its
               denomination
               causally
            
             from
             the
             
               Roman
               Church
            
             ,
             and
             much
             less
             for
             the
             Bishops
             having
             dependence
             on
             her
             ,
             or
             relation
             to
             her
             .
             Since
             the
             care
             and
             government
             of
             the
             Church
             by
             these
             words
             of
             Cyprian
             appears
             to
             be
             equally
             committed
             to
             all
             the
             Bishops
             of
             the
             
               Catholick
               Church
            
             .
             And
             from
             thence
             it
             was
             ,
             that
             in
             this
             Epistle
             we
             read
             that
             St.
             Cyprian
             writ
             to
             the
             Church
             of
             Rome
             after
             the
             death
             of
             Fabianus
             ,
             to
             advise
             them
             what
             to
             do
             in
             the
             case
             of
             
               lapsed
               persons
            
             ,
             which
             letters
             of
             his
             were
             sent
             through
             the
             world
             ;
             which
             ,
             Rigaltius
             well
             observes
             ,
             did
             arise
             from
             
               that
               unity
               of
               Ecclesiastical
               discipline
            
             ,
             
             whereby
             Cyprian
             ,
             
               not
               doubting
               but
               the
               care
               of
               all
               Churches
               was
               upon
               him
               ,
               dispatched
               these
               letters
               to
               the
               Clergy
               at
            
             Rome
             ;
             
               from
               whence
               they
               were
               sent
               through
               the
               Catholick
               Church
               ,
               as
               an
               evidence
               that
               there
               was
               but
               one
               Episcopal
               office
               in
               the
               whole
               Church
               ,
               part
               of
               which
               was
               committed
               in
               full
               power
               to
               every
               Bishop
               .
            
             Thus
             we
             see
             a
             quite
             different
             account
             given
             of
             the
             unity
             of
             the
             
               Catholick
               Church
            
             than
             what
             you
             from
             
               Cardinal
               Perron
            
             would
             perswade
             us
             of
             .
             It
             being
             an
             easie
             matter
             for
             men
             of
             wit
             and
             parts
             (
             especially
             such
             as
             that
             great
             Cardinal
             was
             master
             of
             )
             to
             coyn
             distinctions
             to
             make
             the
             most
             absurd
             things
             seem
             plausible
             ;
             but
             yet
             when
             they
             come
             to
             be
             examined
             ,
             they
             are
             found
             to
             have
             no
             other
             bottom
             but
             the
             invention
             of
             that
             person
             who
             coined
             them
             .
          
           
             And
             that
             it
             is
             so
             as
             to
             this
             distinction
             of
             the
             
               formal
               ,
               causal
            
             ,
             and
             
               participative
               Catholick
               Church
            
             ,
             
             will
             be
             further
             evident
             from
             another
             case
             which
             happened
             in
             St.
             Cyprians
             time
             ,
             which
             was
             this
             .
             Felicissimus
             and
             Fortunatus
             being
             cast
             out
             of
             communion
             by
             a
             Synod
             of
             
               African
               Bishops
            
             ,
             when
             they
             saw
             they
             could
             do
             little
             good
             in
             Africa
             ,
             run
             over
             to
             Rome
             ,
             and
             bring
             letters
             to
             Cornelius
             the
             Bishop
             there
             ,
             misrepresenting
             the
             whole
             business
             of
             their
             being
             ejected
             out
             of
             the
             Church
             ,
             on
             purpose
             to
             perswade
             Cornelius
             to
             admit
             them
             into
             communion
             .
             Who
             at
             first
             being
             unwilling
             to
             hearken
             to
             them
             ,
             was
             at
             last
             by
             their
             threats
             and
             menaces
             brought
             to
             receive
             their
             letters
             .
             Upon
             which
             St.
             Cyprian
             writes
             an
             Epistle
             to
             Cornelius
             ,
             wherein
             he
             tells
             him
             ,
             That
             if
             the
             threats
             of
             such
             profligate
             persons
             should
             relax
             the
             Churches
             discipline
             ,
             all
             the
             power
             and
             strength
             of
             it
             would
             be
             soon
             taken
             away
             ;
             that
             the
             ground
             of
             all
             Schism
             and
             Heresie
             arises
             from
             
               disobedience
               to
               the
               Bishop
            
             .
             Certainly
             he
             doth
             not
             mean
             the
             
               Bishop
               of
               Rome
            
             ,
             but
             every
             Bishop
             in
             the
             
               Catholick
               Church
            
             (
             for
             it
             was
             not
             Cornelius
             but
             Cyprian
             and
             the
             
               African
               Bishops
            
             who
             were
             disobeyed
             )
             upon
             which
             he
             falls
             upon
             the
             matter
             of
             their
             appeal
             to
             a
             
               forraign
               Church
            
             ,
             and
             after
             some
             fair
             commendations
             of
             the
             
               Church
               of
               Rome
            
             (
             the
             meaning
             of
             which
             will
             be
             afterwards
             examined
             )
             he
             very
             sharply
             condemns
             these
             appeals
             to
             forraign
             Churches
             as
             
               unreasonable
               ,
               unjust
            
             ,
             and
             dishonourable
             to
             those
             Bishops
             ,
             whose
             sentence
             they
             appealed
             from
             .
             
               For
               ,
               What
               cause
            
             (
             saith
             he
             )
             
               could
               these
               persons
               have
               of
               coming
               and
               declaring
               against
               their
               Bishops
               ?
               For
               either
               they
               are
               pleased
               in
               what
               they
               have
               done
               ,
               and
               continue
               
               in
               their
               wickedness
               ;
               or
               if
               they
               are
               displeased
               at
               it
               and
               recede
               from
               it
               ,
               they
               know
               whither
               to
               return
               .
               For
               since
               it
               is
               decreed
               by
               us
               all
               ,
               and
               it
               is
               a
               thing
               just
               and
               reasonable
               in
               it self
               ,
            
             
             
               that
               every
               ones
               cause
               be
               heard
               where
               the
               fault
               was
               committed
               ,
               and
               every
               Pastour
               hath
               a
               part
               of
               the
               flock
               committed
               to
               him
               ,
               which
               he
               is
               to
               rule
               and
               govern
               as
               being
               to
               give
               an
               account
               of
               it
               to
               God
               ;
               it
               is
               requisite
               that
               those
               whom
               we
               rule
               over
               ,
               ought
               not
               to
               run
               about
               ,
               and
               break
               the
               concord
               of
               Bishops
               by
               their
               headdiness
               and
               subtilty
               ;
               but
               there
               to
               defend
               their
               cause
               ,
               where
               they
               may
               have
               accusers
               and
               witnesses
               of
               their
               faults
               .
               Vnless
               it
               be
               ,
               that
               to
               a
               few
               desperate
               and
               profligate
               persons
               the
               authority
               of
               the
               Bishops
               of
            
             Africa
             
               seems
               less
               to
               them
               ,
               who
               have
               already
               sate
               in
               judgement
               upon
               them
               ,
               and
               solemnly
               condemned
               them
               lately
               for
               their
               crimes
               .
            
             Can
             any
             thing
             be
             more
             express
             and
             punctual
             then
             this
             testimony
             of
             Cyprian
             is
             ,
             to
             overthrow
             that
             sense
             of
             the
             
               Catholick
               Church
            
             which
             you
             contend
             for
             ?
             How
             farr
             were
             Cyprian
             and
             the
             
               African
               Bishops
            
             from
             making
             
               Rome
               the
               center
               of
               Ecclesiastical
               communion
               ,
            
             when
             they
             looked
             on
             appeals
             thither
             as
             
               very
               unjust
               and
               unreasonable
            
             ?
             What
             acknowledgement
             and
             dependence
             was
             there
             
               on
               the
               Church
               of
               Rome
            
             in
             those
             who
             looked
             on
             themselves
             as
             having
             
               a
               portion
               of
               Christs
               flock
               committed
               to
               them
               ,
               of
               which
               they
               were
               to
               give
               an
               account
               to
               God
               alone
               ?
            
             And
             I
             pray
             what
             excellent
             persons
             were
             those
             who
             undervalued
             the
             Authority
             of
             the
             
               African
               Bishops
               ,
               and
               ran
               to
               Rome
               ?
            
             St.
             Cyprian
             tells
             us
             ,
             they
             were
             
               pauci
               ,
               desperati
               ,
               perditi
            
             ,
             and
             translate
             these
             with
             as
             much
             advantage
             to
             your
             cause
             as
             you
             can
             .
             So
             fatal
             hath
             it
             been
             to
             Rome
             even
             from
             its
             first
             foundation
             to
             be
             a
             receptacle
             for
             such
             persons
             .
             And
             is
             not
             this
             a
             great
             credit
             to
             your
             cause
             that
             such
             persons
             who
             were
             ejected
             out
             of
             communion
             for
             their
             crimes
             at
             home
             ,
             did
             make
             their
             resort
             to
             Rome
             ?
             and
             the
             more
             pious
             and
             stout
             any
             Bishops
             were
             ,
             the
             more
             they
             defended
             their
             own
             priviledges
             in
             opposition
             to
             the
             encroachments
             of
             the
             
               Roman
               Sec.
            
             Which
             was
             apt
             to
             take
             advantage
             from
             such
             Renegado's
             as
             these
             were
             ,
             by
             degrees
             to
             get
             more
             power
             into
             her
             hands
             ,
             and
             lift
             up
             her
             head
             above
             her
             fellow-Churches
             .
             But
             ,
             lest
             you
             should
             think
             that
             St.
             Cyprian
             only
             spake
             these
             things
             in
             an
             heat
             ,
             out
             of
             his
             opposition
             to
             these
             persons
             and
             his
             desire
             to
             crush
             them
             ,
             you
             shall
             see
             what
             his
             judgement
             was
             concerning
             the
             same
             things
             when
             he
             purposely
             discourseth
             of
             them
             .
             For
             in
             his
             Book
             of
             the
             
               Vnity
               of
               the
               Church
            
             ,
             he
             useth
             that
             expression
             which
             destroyes
             all
             your
             subordinate
             union
             in
             the
             Church
             ;
             which
             is
             ,
             
               Episcopatus
               unus
               est
            
             ,
             
             
               cujus
               à
               singulis
               in
               solidum
               pars
               tenetur
               .
            
             They
             who
             consider
             and
             understand
             the
             importance
             of
             that
             speech
             ,
             will
             find
             nothing
             more
             destructive
             to
             your
             doctrine
             of
             the
             
               Catholick
               Church
            
             then
             that
             is
             .
             For
             when
             he
             makes
             the
             
               Vniversal
               Government
            
             of
             the
             Church
             to
             be
             but
             one
             Episcopal
             office
             ,
             and
             that
             committed
             in
             the
             
               several
               parts
            
             of
             it
             with
             
               full
               power
            
             to
             
               particular
               Bishops
            
             ,
             can
             any
             be
             so
             senseless
             to
             imagine
             that
             he
             should
             ever
             think
             the
             Government
             of
             the
             Church
             in
             General
             to
             depend
             on
             any
             one
             
               particular
               Church
            
             as
             chief
             over
             the
             rest
             ?
             And
             that
             the
             former
             words
             do
             really
             import
             such
             a
             
               full
               power
            
             in
             
               particular
               Bishops
            
             ,
             over
             
               that
               part
               of
               the
               flock
               which
               is
               committed
               to
               them
               ,
            
             appears
             from
             the
             true
             importance
             of
             the
             phrase
             insolidum
             ;
             a
             phrase
             taken
             out
             of
             the
             
               Civil
               Law
            
             where
             great
             difference
             is
             made
             between
             an
             obligation
             
               in
               partem
            
             and
             
               in
               solidum
            
             ,
             and
             so
             proportionable
             between
             a
             
             tenure
             
               in
               partem
            
             and
             
               in
               solidum
            
             :
             those
             things
             were
             held
             
               in
               solidum
            
             which
             were
             held
             
               in
               full
               right
            
             and
             power
             without
             payments
             and
             acknowledgements
             .
             But
             where
             the
             usus-fructus
             belonged
             to
             another
             ,
             it
             was
             not
             held
             
               in
               solidum
            
             .
             So
             that
             when
             St.
             Cyprian
             saith
             ,
             that
             
               every
               part
               belonging
               to
               each
               Bishop
               was
               held
               in
               solidum
               ,
            
             he
             therein
             imports
             that
             
               full
               right
               and
               power
            
             which
             every
             Bishop
             hath
             
               over
               his
               charge
            
             ;
             and
             in
             this
             speech
             he
             compares
             the
             Government
             of
             the
             Church
             to
             an
             estate
             held
             by
             several
             Freeholders
             ,
             in
             which
             every
             one
             hath
             a
             
               full
               right
            
             to
             that
             share
             which
             belongs
             to
             him
             .
             Whereas
             according
             to
             your
             principles
             the
             Government
             of
             the
             Church
             is
             like
             a
             
               Mannor
               or
               Lordship
            
             ,
             in
             which
             the
             several
             inhabitants
             hold
             at
             the
             best
             but
             by
             Copy
             from
             the
             Lord
             ;
             and
             you
             would
             fain
             have
             it
             
               at
               the
               will
               of
               your
               Lord
               too
               .
            
             But
             thus
             farr
             we
             see
             St.
             Cyprian
             was
             from
             your
             modern
             notion
             of
             the
             
               Catholick
               Church
            
             ,
             that
             he
             looks
             on
             the
             Vnity
             of
             it
             as
             depending
             on
             the
             consent
             of
             the
             
               Catholick
               Bishops
            
             and
             Churches
             under
             their
             
               full
               power
            
             ,
             and
             not
             deriving
             that
             Vnity
             from
             any
             
               particular
               Church
            
             as
             the
             head
             and
             fountain
             of
             it
             .
             And
             therefore
             in
             the
             former
             Schism
             at
             Rome
             about
             Cornelius
             and
             Novatianus
             ,
             St.
             Cyprian
             imployed
             two
             of
             his
             colleagues
             thither
             ,
             Caldonius
             and
             Fortunatus
             ,
             that
             not
             only
             by
             the
             Letters
             they
             carried
             ,
             but
             by
             their
             presence
             and
             Counsel
             they
             should
             do
             their
             utmost
             endeavour
             
               to
               bring
               the
               members
               of
               that
               divided
               body
               to
               the
               unity
               of
               the
               Catholick
               Church
               .
            
             
             Which
             is
             certainly
             a
             very
             different
             thing
             from
             the
             
               Catholick
               Churche's
            
             deriving
             its
             Vnity
             from
             the
             
               particular
               Church
               of
               Rome
            
             .
             Many
             other
             instances
             of
             a
             like
             nature
             might
             be
             produced
             out
             of
             the
             Reports
             of
             St.
             Cyprians
             times
             ,
             but
             these
             are
             sufficient
             to
             evidence
             how
             far
             the
             
               Vnity
               of
               the
               Catholick
               Church
            
             was
             then
             ,
             from
             depending
             on
             the
             
               Church
               of
               Rome
            
             .
          
           
             
             But
             ,
             lest
             we
             should
             seem
             to
             insist
             only
             on
             St.
             Cyprians
             testimony
             ,
             it
             were
             easie
             to
             multiply
             examples
             in
             this
             kind
             ;
             which
             I
             shall
             but
             touch
             at
             some
             of
             ,
             and
             proceed
             .
             If
             the
             
               Church
               of
               Rome
            
             then
             had
             been
             looked
             on
             as
             the
             center
             of
             
               Ecclesiastical
               communion
            
             ,
             is
             it
             possible
             to
             conceive
             ,
             that
             the
             
               excommunications
               of
               the
               Church
               of
               Rome
            
             should
             be
             slighted
             as
             they
             were
             by
             Polycrates
             ,
             
             for
             which
             St.
             Hierome
             commends
             him
             ,
             as
             a
             man
             of
             courage
             ?
             that
             ,
             Stephen
             should
             be
             opposed
             as
             he
             was
             by
             Cyprian
             and
             Firmilian
             in
             a
             way
             so
             reflecting
             on
             the
             Authority
             of
             the
             
               Roman
               Church
            
             ?
             that
             appeals
             to
             Rome
             should
             be
             so
             severely
             prohibited
             by
             the
             
               African
               Bishops
            
             ?
             that
             causes
             should
             be
             determined
             by
             so
             many
             Canons
             to
             be
             heard
             in
             their
             proper
             Dioceses
             ?
             that
             ,
             when
             the
             right
             of
             appeals
             was
             challenged
             by
             the
             Bishops
             of
             Rome
             ,
             it
             was
             wholly
             upon
             the
             account
             of
             the
             imaginary
             
               Nicene
               Canons
            
             ?
             that
             ,
             when
             Julius
             undertook
             by
             his
             
               sole
               power
            
             to
             absolve
             Athanasius
             ,
             
             the
             
               Oriental
               Bishops
            
             opposed
             it
             as
             irregular
             on
             that
             account
             ,
             at
             the
             Council
             at
             Antioch
             ?
             that
             ,
             when
             afterwards
             ,
             
               Paulus
               ,
               Marcellus
            
             ,
             and
             Lucius
             repaired
             to
             Rome
             to
             Julius
             ,
             and
             he
             seeks
             to
             restore
             them
             ,
             the
             
               Eastern
               Bishops
            
             wonder
             at
             his
             offering
             to
             restore
             them
             who
             were
             excommunicated
             by
             themselves
             ?
             and
             that
             as
             when
             Novatus
             was
             excommunicated
             at
             Rome
             they
             opposed
             it
             not
             ,
             so
             neither
             ought
             he
             to
             oppose
             their
             proceedings
             against
             these
             persons
             .
             What
             account
             can
             be
             given
             of
             these
             passages
             ,
             if
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             had
             depended
             on
             the
             
               particular
               Church
               of
               Rome
            
             ?
             Besides
             ,
             while
             the
             Church
             of
             Rome
             continued
             regular
             ,
             we
             find
             she
             looked
             on
             her self
             as
             much
             obliged
             to
             observe
             the
             excommunications
             made
             by
             other
             Churches
             ,
             as
             others
             were
             to
             observe
             hers
             .
             As
             in
             the
             case
             of
             Marcion
             ,
             who
             being
             excommunicated
             by
             his
             Father
             the
             Bishop
             of
             Sinope
             in
             
             Pontus
             ,
             and
             by
             no
             means
             prevailing
             with
             his
             Father
             for
             his
             admission
             into
             the
             Church
             again
             ;
             resorts
             to
             Rome
             and
             with
             great
             earnestness
             begs
             admission
             there
             ,
             where
             he
             received
             this
             answer
             ;
             
               That
               they
               could
               not
               do
               it
               without
               the
               command
               of
               his
               Father
            
             ;
             
             
               for
               there
               is
               one
               Faith
               and
               one
               consent
               ,
               and
               we
               cannot
               contradict
               our
               worthy
               brother
               ,
               your
               Father
               .
            
             This
             shews
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             to
             proceed
             upon
             other
             grounds
             than
             the
             
               causal
               influence
               of
               the
               Church
               of
               Rome
               ,
            
             when
             the
             
               consent
               of
               the
               Church
            
             did
             oblige
             the
             
               Church
               of
               Rome
            
             ,
             not
             to
             repeal
             the
             excommunication
             of
             a
             
               particular
               Bishop
            
             .
             Upon
             which
             ground
             it
             was
             ,
             that
             Synesius
             proceeded
             so
             high
             in
             the
             letters
             of
             excommunication
             against
             Andronicus
             ;
             that
             he
             forbids
             
               all
               the
               Churches
               upon
               earth
               to
               receive
               him
               into
               their
               communion
               .
            
             And
             withall
             adds
             ,
             
             
               That
               if
               any
               should
               contemn
               his
               Church
               because
               it
               was
               of
               a
               little
               City
               ,
               and
               should
               receive
               those
               who
               were
               condemned
               by
               it
               ,
               as
               though
               it
               were
               not
               necessary
               to
               obey
               so
               poor
               a
               Church
               ;
               he
               lets
               them
               know
               that
               they
               make
               a
               Schism
               in
               that
               Church
               which
               Christ
               would
               have
               to
               be
               one
               .
            
             We
             see
             here
             ,
             on
             what
             equal
             terms
             the
             communion
             of
             the
             
               Catholick
               Church
            
             then
             stood
             :
             when
             so
             
               small
               a
               Church
            
             as
             that
             of
             Ptolemais
             could
             so
             farr
             oblige
             by
             her
             act
             the
             
               Catholick
               Church
            
             that
             they
             should
             be
             guilty
             of
             Schism
             who
             admitted
             them
             to
             communion
             whom
             she
             had
             cast
             out
             of
             it
             .
             If
             Synesius
             had
             believed
             the
             
               Church
               of
               Rome
            
             to
             have
             been
             the
             
               center
               of
               Ecclesiastical
               communion
            
             ,
             had
             it
             not
             been
             
               good
               manners
            
             ,
             nay
             duty
             in
             him
             to
             have
             asked
             first
             the
             pleasure
             of
             the
             
               Church
               of
               Rome
            
             in
             this
             case
             ,
             before
             he
             had
             passed
             so
             full
             and
             definitive
             a
             sentence
             as
             this
             was
             ?
             But
             the
             wise
             and
             great
             men
             of
             those
             ages
             were
             utterly
             strangers
             to
             these
             rare
             distinctions
             of
             a
             
               causal
               ,
               formal
            
             ,
             and
             
               participative
               Catholick
               Church
            
             .
             It
             is
             true
             indeed
             they
             did
             then
             speak
             honourably
             of
             the
             
               Church
               of
               Rome
            
             in
             their
             age
             as
             a
             principal
             member
             of
             the
             
               Catholick
               Church
            
             ,
             and
             having
             advantages
             above
             other
             Churches
             by
             its
             being
             fixed
             in
             the
             seat
             of
             the
             Empire
             ,
             on
             which
             account
             her
             communion
             was
             much
             desired
             by
             other
             persons
             .
             But
             still
             we
             find
             the
             persons
             most
             apt
             to
             extoll
             her
             Authority
             were
             such
             as
             were
             most
             obnoxious
             ,
             who
             not
             being
             able
             to
             hold
             any
             reputation
             in
             their
             own
             Churches
             ,
             where
             their
             crimes
             and
             scandals
             were
             sufficiently
             known
             ,
             ran
             presently
             to
             Rome
             ,
             which
             was
             ready
             still
             to
             take
             their
             part
             ,
             thereby
             to
             inhance
             her
             power
             :
             as
             is
             most
             evident
             in
             the
             many
             disputes
             which
             arise
             upon
             such
             accounts
             between
             the
             Roman
             and
             
               African
               Bishops
            
             .
             But
             these
             things
             we
             shall
             have
             occasion
             to
             discuss
             more
             particularly
             afterwards
             .
             At
             the
             present
             it
             may
             be
             sufficient
             by
             these
             few
             (
             of
             very
             many
             examples
             which
             might
             be
             produced
             )
             to
             have
             made
             it
             appear
             ,
             that
             it
             was
             farr
             
               from
               being
               a
               known
               and
               received
               truth
               in
               the
               ancient
               Church
               ,
               that
               the
               Church
               of
               Rome
               was
               the
               center
               of
               Ecclesiastical
               communion
               ,
            
             or
             that
             
               the
               Church
               was
               call'd
               Catholick
               from
               the
               union
               with
               her
               and
               dependence
               upon
               her
               .
            
          
           
             But
             we
             must
             now
             consider
             what
             strenuous
             proofs
             you
             produce
             for
             so
             confident
             an
             affirmation
             :
             
             your
             instances
             therefore
             being
             the
             most
             pregnant
             to
             your
             purpose
             which
             you
             could
             find
             in
             Antiquity
             must
             be
             particularly
             examined
             :
             your
             first
             is
             of
             St.
             Ambrose
             ,
             
             
               relating
               that
               his
               brother
            
             Satyrus
             
               going
               on
               shore
               in
               a
               certain
               City
               of
            
             Sardinia
             (
             where
             he
             desired
             to
             be
             Baptized
             )
             
               demanded
               of
               the
               Bishop
               of
               that
               City
               whether
               he
               consented
               with
               the
               Catholick
               Bishops
               ,
               that
               is
            
             (
             saith
             he
             )
             
               with
               the
               Roman
               Church
            
             .
             
             These
             words
             
             I
             grant
             to
             be
             in
             St.
             Ambrose
             ,
             but
             whosoever
             throughly
             considers
             them
             will
             find
             how
             little
             they
             make
             for
             your
             purpose
             .
             For
             which
             it
             will
             be
             sufficient
             to
             look
             on
             the
             following
             words
             ,
             which
             tell
             us
             ,
             that
             at
             that
             time
             there
             was
             a
             Schism
             in
             the
             Church
             ,
             and
             Sardinia
             was
             the
             chief
             seat
             of
             it
             .
             For
             
               Lucifer
               Caralitanus
            
             had
             newly
             separated
             himself
             from
             the
             Church
             ,
             
             and
             had
             left
             Societies
             there
             which
             joyned
             in
             his
             Schism
             .
             For
             Caralis
             was
             the
             Metropolis
             of
             Sardinia
             ,
             and
             it
             appears
             by
             St.
             Hierome
             ,
             that
             the
             Luciferians
             confined
             the
             Church
             only
             to
             Sardinia
             ,
             which
             is
             the
             cause
             of
             that
             expression
             of
             his
             ;
             
               That
               Christ
               did
               not
               come
               meerly
               for
               the
               sake
               of
               the
               Sardinians
               .
            
             So
             that
             those
             Luciferians
             were
             much
             like
             the
             Donatists
             ,
             confining
             the
             Church
             only
             to
             their
             own
             number
             .
             Now
             there
             being
             such
             a
             Schism
             at
             that
             time
             in
             Sardinia
             ,
             what
             did
             Satyrus
             any
             more
             then
             enquire
             whether
             the
             Bishop
             of
             the
             place
             he
             resorted
             to
             was
             guilty
             of
             this
             Schism
             or
             no
             ?
             But
             (
             say
             you
             )
             
               he
               made
               that
               the
               tryal
               whether
               he
               was
               a
               Catholick
               or
               no
               ,
               by
               asking
               whether
               he
               agreed
               with
               the
               Church
               of
               Rome
               .
            
             To
             which
             I
             answer
             ,
             that
             there
             was
             very
             great
             reason
             for
             his
             particular
             instancing
             in
             the
             
               Church
               of
               Rome
            
             .
             1.
             
             Because
             Satyrus
             was
             originally
             of
             the
             
               Church
               of
               Rome
            
             himself
             ;
             for
             Paulinus
             in
             the
             life
             of
             S.
             
               Ambrose
               (
               Satyrus
            
             his
             brother
             )
             speaking
             of
             him
             after
             his
             consecration
             to
             be
             Bishop
             ,
             say's
             ,
             
               Ad
               urbem
               Romam
               hoc
               est
               ad
               natale
               solum
               perrexit
               ,
               He
               went
               to
               Rome
               ,
            
             i.
             e.
             
               to
               the
               place
               of
               his
               birth
            
             ;
             now
             Satyrus
             being
             originally
             a
             Roman
             ,
             what
             wonder
             is
             it
             that
             he
             should
             particularly
             enquire
             of
             the
             
               Roman
               Church
            
             ?
             As
             suppose
             one
             of
             the
             
               Gallican
               Church
            
             of
             Arles
             or
             Vienna
             should
             have
             been
             cast
             upon
             shore
             in
             another
             Island
             belonging
             to
             France
             at
             the
             same
             time
             ,
             and
             understanding
             there
             was
             a
             Schism
             in
             the
             place
             ,
             should
             particularly
             enquire
             whether
             they
             agreed
             with
             the
             
               Catholick
               Bishops
            
             ,
             i.
             e.
             with
             the
             Church
             of
             Arles
             or
             Vienna
             ,
             Could
             you
             hence
             inferr
             that
             either
             of
             these
             were
             
               the
               center
               of
               Ecclesiastical
               communion
            
             ,
             and
             if
             not
             from
             hence
             ,
             how
             can
             you
             from
             the
             other
             ?
             Or
             suppose
             ,
             in
             the
             time
             of
             the
             
               Donatists
               Schism
            
             in
             Africk
             ,
             a
             stranger
             coming
             accidentally
             thither
             and
             desiring
             communion
             with
             the
             Christians
             of
             that
             City
             he
             was
             in
             ,
             should
             enquire
             of
             the
             Bishop
             of
             the
             City
             ,
             whether
             he
             communicated
             with
             the
             
               Catholick
               Bishops
               ,
               i.
               e.
            
             with
             the
             Church
             of
             Hippo
             or
             Carthage
             .
             Could
             you
             hence
             inferr
             that
             Hippo
             was
             
               causally
               the
               Catholick
               Church
            
             ,
             and
             if
             not
             ,
             with
             what
             reason
             can
             you
             do
             it
             from
             so
             parallel
             a
             case
             ?
             2.
             
             Because
             Sardinia
             did
             belong
             to
             the
             
               Metropolitan
               Province
            
             of
             the
             Church
             of
             Rome
             ;
             it
             being
             one
             of
             the
             
               Suburbicarian
               Provinces
            
             under
             the
             jurisdiction
             of
             the
             
               Roman
               Lieutenant
            
             ,
             and
             consequently
             one
             of
             the
             
               Suburbicarian
               Churches
            
             appertaining
             to
             the
             
               Metropolitan
               power
            
             of
             the
             
               Bishop
               of
               Rome
            
             :
             and
             therefore
             it
             was
             but
             reason
             to
             ask
             whether
             the
             Churches
             in
             Sardinia
             did
             agree
             with
             their
             
               Mother
               Church
            
             or
             no.
             But
             all
             this
             is
             very
             farr
             from
             implying
             that
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             comes
             from
             the
             particular
             
               Church
               of
               Rome
            
             :
             on
             this
             account
             ,
             because
             at
             that
             time
             when
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             was
             preserved
             by
             that
             continual
             correspondence
             between
             the
             parts
             of
             it
             by
             the
             
               formed
               letters
            
             and
             otherwise
             ,
             who
             ever
             was
             known
             to
             have
             communion
             with
             any
             one
             particular
             Church
             (
             which
             communicated
             with
             the
             rest
             )
             had
             thereby
             communion
             with
             the
             
               Catholick
               Church
            
             .
             So
             that
             on
             that
             account
             the
             question
             might
             as
             well
             have
             been
             asked
             of
             the
             Churches
             of
             
               Milan
               ,
               Agobio
            
             ,
             or
             any
             other
             in
             Italy
             as
             of
             the
             
               Church
               of
               Rome
            
             .
             For
             whosoever
             communicated
             
             with
             any
             of
             them
             did
             communicate
             with
             the
             
               Catholick
               Church
            
             ,
             as
             well
             as
             those
             who
             did
             communicate
             with
             the
             
               Church
               of
               Rome
            
             .
             So
             that
             your
             first
             instance
             will
             prove
             no
             more
             the
             
               Church
               of
               Rome
            
             to
             be
             the
             fountain
             and
             center
             of
             
               Ecclesiastical
               communion
            
             ,
             then
             any
             other
             particular
             Church
             .
             Your
             second
             is
             ,
             from
             St.
             Hieromes
             saying
             ,
             
               That
               the
               Church
               of
            
             Alexandria
             
               made
               it
               her
               glory
               to
               participate
               of
               the
               Roman
               Faith.
            
             
             But
             doth
             it
             hence
             follow
             that
             the
             Church
             of
             Alexandria
             was
             therefore
             Catholick
             ,
             because
             she
             participated
             of
             the
             Faith
             of
             the
             
               Roman
               Church
            
             considered
             as
             a
             particular
             Church
             ?
             For
             ,
             any
             one
             who
             reads
             that
             Epistle
             will
             easily
             see
             ,
             that
             St.
             Hierome
             there
             speaks
             of
             the
             
               Roman
               Faith
            
             ,
             not
             as
             it
             proceeds
             from
             the
             
               Roman
               Church
            
             ,
             but
             as
             it
             was
             received
             by
             it
             ;
             and
             that
             he
             doth
             not
             understand
             it
             of
             the
             then
             
               present
               Roman
               Faith
            
             ,
             any
             further
             then
             it
             agreed
             with
             that
             Faith
             which
             the
             Apostle
             commended
             in
             them
             .
             So
             that
             the
             utmost
             which
             can
             be
             extracted
             out
             of
             this
             testimony
             ,
             is
             ,
             that
             it
             was
             the
             glory
             of
             the
             Church
             of
             Alexandria
             to
             hold
             the
             same
             Faith
             which
             the
             Primitive
             
               Roman
               Church
            
             did
             ,
             for
             which
             the
             Apostle
             commended
             it
             .
             Which
             is
             apparent
             by
             the
             design
             of
             the
             whole
             Epistle
             ,
             which
             is
             to
             encourage
             Theophilus
             the
             Patriarch
             of
             Alexandria
             to
             suppress
             the
             
               Nefarions
               Heresie
            
             (
             as
             he
             calls
             it
             )
             of
             the
             Origenists
             ;
             for
             ,
             it
             seems
             ,
             Theophilus
             then
             dealt
             more
             mildly
             with
             them
             ,
             which
             Hierome
             was
             displeased
             at
             .
             And
             therefore
             tells
             him
             ,
             that
             although
             he
             took
             some
             care
             by
             the
             discipline
             of
             the
             Church
             to
             reduce
             them
             ,
             yet
             that
             was
             not
             enough
             ,
             and
             thence
             brings
             in
             these
             words
             ;
             
               But
               withall
               know
               ,
               that
               nothing
               is
               more
               our
               design
               then
               to
               preserve
               the
               rights
               of
               Christ
               ,
            
             
             
               and
               not
               to
               transgress
               the
               bounds
               of
               our
               Fathers
               ,
               and
               alwayes
               to
               remember
               the
               Roman
               Faith
               ,
               commended
               by
               the
               mouth
               of
               the
               Apostle
               ,
               which
               it
               is
               the
               glory
               of
               the
               Church
               of
            
             Alexandria
             
               that
               she
               is
               a
               partaker
               of
               .
            
             If
             you
             had
             dealt
             so
             fairly
             as
             to
             have
             cited
             St.
             Hieromes
             words
             at
             large
             ,
             any
             one
             might
             easily
             see
             how
             remote
             they
             were
             from
             your
             purpose
             ;
             it
             being
             manifest
             by
             them
             ,
             that
             St.
             Hieromes
             only
             design
             was
             ;
             To
             perswade
             Theophilus
             to
             assert
             the
             ancient
             Faith
             against
             the
             incroachments
             of
             modern
             Heresies
             ;
             and
             ,
             to
             incourage
             him
             to
             it
             ,
             mentions
             that
             commendation
             which
             was
             given
             to
             the
             
               ancient
               Faith
            
             by
             the
             Apostle
             writing
             to
             the
             Romans
             upon
             their
             receiving
             it
             ;
             and
             therefore
             since
             the
             same
             Faith
             was
             in
             the
             Church
             of
             Alexandria
             which
             the
             Romans
             were
             commended
             for
             receiving
             of
             ,
             Theophilus
             ought
             to
             be
             a
             vigorous
             assertor
             of
             it
             ,
             against
             the
             oppositions
             of
             Hereticks
             .
             But
             how
             from
             hence
             we
             should
             inferr
             that
             the
             Church
             of
             Rome
             was
             the
             fountain
             of
             Faith
             as
             well
             
               as
               center
               of
               communion
            
             ,
             is
             a
             thing
             we
             are
             yet
             to
             seek
             for
             ,
             till
             you
             further
             direct
             us
             .
             Yet
             ,
             it
             may
             be
             ,
             the
             strength
             of
             it
             lyes
             in
             this
             ,
             
               That
               the
               Roman
               Faith
               was
               commended
               by
               the
               Apostle
               .
            
             And
             was
             not
             the
             Faith
             of
             other
             Churches
             where
             it
             was
             pure
             ,
             commended
             as
             well
             as
             that
             ?
             And
             although
             the
             Fathers
             in
             their
             complemental
             addresses
             to
             the
             Church
             of
             Rome
             were
             pleased
             often
             to
             mention
             this
             ,
             
               That
               the
               Roman
               Faith
               was
               praised
               by
               the
               apostle
            
             ;
             yet
             ,
             as
             Rigaltius
             well
             observes
             ,
             
             
               That
               the
               Latin
               Fathers
               took
               those
               words
               of
               the
               Apostle
               ,
               as
               though
               their
               Faith
               were
               more
               pure
               and
               sincere
               then
               in
               other
               places
               ;
               whereas
               the
               Apostle
               only
               saith
               ,
               that
               he
               gave
               thanks
               to
               God
               that
               there
               was
               such
               a
               fame
               abroad
               ,
               that
               the
               Romans
               who
               swayed
               the
               world
               ,
               had
               embraced
               
               the
               Christian
               Faith.
               Which
               by
               reason
               of
               the
               dignity
               of
               the
               City
               which
               was
               head
               of
               the
               world
               ,
               and
               Empress
               of
               Nations
               ,
               did
               conduce
               much
               to
               the
               propagation
               of
               the
               Christian
               Faith.
            
             For
             that
             there
             was
             no
             peculiar
             excellency
             in
             the
             
               Roman
               Faith
            
             above
             the
             Faith
             of
             other
             Churches
             ,
             appears
             from
             the
             scope
             of
             this
             Epistle
             which
             was
             to
             instruct
             and
             settle
             them
             in
             the
             right
             Faith
             and
             from
             the
             testimonies
             of
             the
             Author
             of
             the
             Commentaries
             under
             St.
             Ambrose's
             name
             ,
             and
             St.
             Hierome
             himself
             .
             The
             former
             tells
             us
             ,
             The
             reason
             why
             St.
             Paul
             commended
             their
             Faith
             ,
             was
             ,
             
               Because
               though
               they
               saw
               no
               miracles
               yet
               they
               believed
               ,
            
             
             
               though
               not
               so
               purely
               as
               they
               ought
               to
               have
               done
               .
            
             And
             afterwards
             saith
             ,
             
               That
               St.
            
             Paul
             
               commends
               their
               Faith
               although
               it
               were
               not
               exact
               according
               to
               rule
               ,
               yet
               since
               by
               that
               they
               came
               to
               worship
               God
               in
               Christ
               he
               rejoyceth
               in
               it
               ,
               knowing
               they
               might
               increase
               more
               in
               it
               .
            
             And
             St.
             Hierome
             elsewhere
             speaking
             without
             design
             or
             interest
             ,
             saith
             ,
             
               Not
               that
               the
               Romans
               have
               any
               other
               kind
               of
               Faith
               then
               what
               all
               other
               Churches
               have
            
             ;
             
             
               but
               that
               there
               was
               greater
               devotion
               and
               simplicity
               in
               believing
               .
            
             And
             withall
             adds
             ,
             that
             the
             very
             same
             faults
             which
             the
             Apostle
             condemned
             them
             for
             then
             ,
             did
             continue
             still
             among
             them
             ,
             the
             greatest
             of
             which
             was
             Pride
             .
             And
             if
             this
             present
             Controversie
             do
             not
             make
             good
             St.
             Hieromes
             observation
             till
             this
             time
             ,
             we
             are
             strangely
             mistaken
             :
             for
             what
             greater
             Pride
             can
             there
             be
             ,
             than
             for
             any
             
               particular
               Church
            
             to
             arrogate
             the
             title
             of
             Catholick
             to
             her self
             ,
             and
             to
             make
             all
             others
             no
             farther
             Catholick
             then
             they
             participate
             of
             her
             Faith
             and
             Communion
             ?
          
           
             
             Your
             next
             Testimony
             is
             that
             of
             John
             ,
             the
             Patriarch
             of
             Constantinople
             ,
             who
             did
             in
             his
             Epistle
             to
             
               Hormisda
               ,
               judge
               those
               to
               be
               severed
               from
               the
               communion
               of
               the
               Catholick
               Church
               ,
            
             
             
               who
               did
               not
               consent
               in
               all
               things
               with
               the
               See
               Apostolick
               :
            
             but
             the
             main
             force
             of
             your
             testimonies
             lyes
             in
             a
             presumption
             that
             men
             will
             never
             take
             the
             pains
             to
             examine
             them
             .
             We
             must
             therefore
             consider
             the
             occasion
             and
             manner
             of
             the
             writing
             this
             Epistle
             ;
             for
             those
             words
             you
             cite
             ,
             are
             not
             the
             words
             of
             the
             Patriarch
             himself
             ,
             but
             of
             the
             form
             of
             subscription
             required
             by
             Hormisda
             in
             order
             to
             an
             Vnion
             of
             the
             Eastern
             and
             
               Western
               Churches
            
             ;
             which
             had
             been
             then
             a
             long
             time
             in
             a
             Schism
             .
             For
             after
             that
             Acacius
             stood
             up
             so
             resolutely
             in
             defence
             of
             the
             rights
             of
             his
             See
             at
             Constantinople
             ,
             the
             Roman
             Bishops
             (
             who
             made
             it
             then
             their
             design
             to
             infringe
             the
             liberties
             of
             other
             Churches
             the
             better
             to
             inhance
             their
             own
             )
             would
             by
             no
             means
             admit
             of
             any
             reconciliation
             unless
             the
             names
             of
             Acacius
             ,
             and
             those
             who
             defended
             him
             in
             that
             See
             being
             his
             Successours
             ,
             as
             
               Phravita
               ,
               Euphemius
               ,
               Macedonius
            
             ,
             &c.
             were
             expunged
             out
             of
             the
             Diptychs
             of
             the
             Church
             ;
             which
             being
             so
             unjust
             and
             unreasonable
             a
             demand
             ,
             for
             a
             long
             time
             the
             Patriarchs
             of
             Constantinople
             would
             by
             no
             means
             assent
             to
             it
             .
             But
             after
             the
             death
             of
             the
             
               Emperour
               Anastasius
               ,
               Justin
            
             succeeds
             in
             the
             throne
             ,
             one
             who
             made
             it
             his
             business
             to
             have
             this
             breach
             made
             up
             ;
             in
             order
             to
             which
             he
             writes
             to
             Hormisda
             ,
             and
             earnestly
             perswades
             him
             to
             a
             reconciliation
             ;
             and
             so
             likewise
             doth
             the
             
               Patriarch
               John.
            
             But
             it
             hath
             been
             the
             common
             practise
             of
             the
             Bishops
             of
             that
             Church
             ,
             to
             be
             therein
             unlike
             the
             
               unjust
               Judge
            
             ,
             that
             they
             will
             not
             be
             wrought
             on
             by
             importunities
             ;
             but
             have
             been
             the
             more
             implacable
             ,
             the
             more
             they
             have
             been
             sought
             to
             :
             as
             it
             appeared
             in
             this
             present
             case
             .
             For
             this
             soure
             and
             inflexible
             Pope
             would
             not
             yield
             to
             any
             terms
             of
             Vnion
             ,
             but
             upon
             conditions
             of
             his
             own
             prescribing
             ,
             which
             were
             ,
             the
             expunging
             of
             Acacius
             ,
             and
             subscribing
             
             that
             form
             which
             he
             sent
             to
             them
             .
             Which
             when
             the
             Emperour
             and
             Patriarch
             saw
             ,
             though
             they
             were
             sufficiently
             displeased
             at
             it
             ,
             yet
             out
             of
             their
             greedy
             desire
             of
             peace
             ,
             they
             were
             contented
             rather
             to
             swallow
             these
             hard
             conditions
             than
             suffer
             the
             Schism
             to
             remain
             still
             .
             Now
             it
             is
             in
             this
             form
             of
             subscription
             that
             these
             words
             are
             contained
             ,
             wherein
             they
             promise
             ,
             
               not
               to
               recite
               the
               names
               of
               those
               in
               the
               sacred
               mysteries
               ,
               who
               are
               severed
               from
               the
               communion
               of
               the
               Catholick
               Church
               ,
            
             i.
             e.
             
               who
               consent
               not
               in
               all
               things
               with
               the
               See
               Apostolick
               .
            
             But
             lest
             these
             words
             being
             thus
             inserted
             by
             the
             Pope
             himself
             ,
             should
             be
             interpreted
             to
             the
             disadvantage
             of
             other
             Churches
             ,
             and
             particularly
             that
             of
             Constantinople
             ;
             The
             Patriarch
             makes
             a
             Preface
             to
             that
             Subscription
             by
             way
             of
             Protestation
             ;
             wherein
             after
             declaring
             the
             reception
             of
             the
             
               Popes
               letters
            
             ,
             and
             congratulating
             the
             hopes
             of
             Vnion
             ,
             he
             manifests
             his
             own
             desire
             of
             peace
             ,
             and
             his
             willingness
             to
             refuse
             the
             communion
             of
             all
             Hereticks
             .
             For
             ,
             saith
             he
             ,
             
               I
               look
               on
               those
               most
               holy
               Churches
               of
               your
               elder
               and
               our
               new
            
             Rome
             ,
             
             
               as
               both
               making
               but
               one
               Church
               .
            
             And
             after
             ,
             declaring
             his
             assent
             to
             the
             decrees
             of
             the
             four
             
               General
               Councils
            
             ,
             he
             adds
             ,
             
               That
               those
               who
               opposed
               them
               he
               judged
               fallen
               off
               ,
               à
               Sanct
               â
               Dei
               generali
               &
               Apostolicâ
               Ecclesiâ
               ,
            
             from
             the
             holy
             
               Catholick
               and
               Apostolick
               Church
            
             .
             Now
             when
             the
             Patriarch
             was
             thus
             careful
             to
             explain
             himself
             ,
             so
             as
             to
             assert
             that
             the
             Church
             of
             Rome
             ,
             and
             that
             of
             Constantinople
             ,
             made
             but
             one
             Church
             ,
             when
             he
             adds
             what
             he
             means
             by
             the
             
               Catholick
               Church
            
             ,
             viz.
             
               the
               truely
               General
               and
               Apostolical
               Church
            
             ;
             inferr
             as
             much
             from
             Hormisda's
             words
             as
             you
             will
             ,
             I
             am
             sure
             you
             can
             do
             little
             to
             your
             purpose
             from
             the
             Patriarchs
             ,
             taking
             them
             in
             the
             sense
             he
             explains
             himself
             in
             ,
             by
             this
             Protestation
             .
             So
             that
             the
             meaning
             of
             them
             is
             only
             this
             ,
             that
             as
             he
             judged
             the
             
               Church
               of
               Rome
            
             a
             member
             of
             the
             
               Catholick
               Church
            
             (
             whose
             Vnity
             required
             ,
             that
             those
             who
             were
             out
             of
             communion
             in
             one
             Church
             should
             be
             so
             with
             the
             rest
             )
             so
             he
             consented
             to
             acknowledge
             them
             justly
             excommunicated
             whom
             the
             
               Church
               of
               Rome
            
             would
             have
             to
             be
             so
             .
             So
             that
             hence
             nothing
             ariseth
             to
             your
             purpose
             ,
             more
             then
             will
             equally
             advance
             the
             authority
             of
             any
             other
             particular
             Church
             ;
             whose
             excommunications
             did
             oblige
             the
             
               whole
               Church
            
             ,
             as
             we
             have
             seen
             already
             in
             the
             case
             of
             Sinope
             and
             Ptolemais
             .
          
           
             You
             proceed
             to
             another
             Testimony
             of
             St.
             Austin
             addressing
             himself
             to
             the
             Donatists
             ,
             telling
             them
             ,
             
             
               That
               the
               succession
               of
               the
               Roman
               Bishops
               is
               the
               rock
               which
               the
               proud
               gates
               of
               Hell
               overcome
               not
               ,
               thereby
               insinuating
               ,
            
             
             
               that
               the
               very
               succession
               of
               those
               Bishops
               is
               in
               some
               true
               sense
               the
               Catholick
               Church
               .
            
             But
             from
             whence
             doth
             it
             appear
             that
             the
             succession
             of
             the
             
               Roman
               Bishops
            
             is
             the
             Rock
             here
             spoken
             of
             ?
             For
             St.
             Austin
             was
             there
             arguing
             against
             the
             Donatists
             and
             shewing
             them
             the
             danger
             of
             being
             separated
             from
             the
             unity
             of
             the
             
               Catholick
               Church
            
             ;
             that
             if
             they
             were
             cut
             off
             from
             the
             
               vine
               ,
               they
               would
               wither
               and
               be
               in
               danger
               to
               be
               cast
               into
               the
               fire
            
             ;
             and
             therefore
             exhorts
             them
             ,
             
               to
               come
               and
               be
               planted
               into
               the
               vine
               ,
               it
               being
               a
               grief
               to
               them
               to
               see
               them
               cut
               off
               .
            
             Now
             in
             order
             to
             this
             ,
             
             he
             brings
             in
             the
             former
             words
             to
             acquaint
             them
             with
             the
             way
             ,
             whereby
             they
             might
             better
             understand
             the
             
               Catholick
               Church
            
             ,
             which
             could
             not
             in
             reason
             be
             confined
             to
             their
             own
             age
             ,
             but
             must
             be
             derived
             from
             the
             Apostles
             .
             
             So
             that
             his
             counsel
             is
             of
             the
             same
             nature
             with
             that
             of
             Tertullian
             and
             Irenaeus
             ,
             who
             put
             men
             upon
             a
             diligent
             search
             into
             the
             successions
             of
             
             the
             
               Apostolical
               Churches
            
             .
             But
             now
             when
             by
             this
             search
             they
             have
             found
             out
             the
             
               Catholick
               Church
            
             ,
             he
             tells
             them
             ,
             
               That
               is
               the
               Rock
               which
               the
               proud
               gates
               of
               hell
               cannot
               overcome
               .
            
             For
             so
             elsewhere
             St.
             Austin
             calls
             the
             
               Catholick
               Church
            
             a
             Rock
             ,
             as
             he
             calls
             it
             likewise
             a
             House
             ,
             and
             a
             City
             ,
             in
             several
             places
             of
             these
             disputations
             against
             the
             Donatists
             .
             As
             here
             before
             he
             calls
             it
             the
             Vine
             ,
             
             
               from
               whence
               all
               who
               are
               cut
               off
               wither
               and
               dye
               :
            
             But
             what
             is
             all
             this
             to
             the
             particular
             
               Church
               of
               Rome
            
             ;
             which
             none
             of
             the
             Disputes
             with
             the
             Donatists
             at
             all
             concerned
             ?
             As
             is
             fully
             manifest
             from
             the
             whole
             management
             of
             that
             Controversie
             ;
             in
             which
             though
             he
             was
             so
             much
             put
             upon
             shewing
             what
             and
             where
             the
             
               Catholick
               Church
            
             was
             ,
             yet
             he
             never
             once
             expressed
             any
             such
             thing
             ,
             as
             that
             the
             Church
             was
             called
             Catholick
             from
             any
             relation
             to
             the
             
               Church
               of
               Rome
            
             ,
             but
             still
             mentions
             it
             as
             a
             particular
             Church
             ,
             which
             with
             other
             Churches
             made
             up
             one
             
               Catholick
               Church
            
             .
             So
             in
             his
             Commentaries
             on
             the
             44.
             
             Psalm
             :
             
             Behold
             Rome
             ,
             saith
             he
             ,
             behold
             Carthage
             ,
             
               behold
               several
               other
               Cities
               ;
               these
               are
               Kings
               daughters
               and
               have
               delighted
               the
               King
               in
               his
               honour
               ,
               but
               they
               all
               make
               up
               but
               one
               Queen
               .
            
             How
             incongruous
             had
             this
             expression
             been
             ,
             had
             St.
             Austin
             believed
             the
             
               Roman
               Church
            
             to
             be
             so
             much
             above
             all
             others
             ,
             that
             the
             ground
             why
             any
             others
             were
             called
             Catholick
             ,
             was
             from
             their
             union
             with
             her
             ;
             and
             therefore
             he
             must
             according
             to
             your
             principles
             have
             saluted
             the
             
               Church
               of
               Rome
            
             as
             the
             Queen
             of
             all
             the
             rest
             ,
             and
             made
             other
             particular
             Churches
             but
             as
             her
             daughters
             and
             hand-maids
             .
             But
             St.
             Austin
             knew
             of
             no
             such
             difference
             ,
             but
             looked
             on
             all
             particular
             Churches
             ,
             whether
             at
             
               Rome
               ,
               Carthage
            
             ,
             or
             elsewhere
             ,
             as
             making
             up
             but
             one
             
               Catholick
               Church
            
             .
             And
             to
             the
             same
             purpose
             he
             frequently
             speaks
             ,
             when
             he
             sayes
             ,
             
               That
               the
               Church
               is
               call'd
               One
               in
               regard
               of
               her
               Vnity
               ,
            
             
             
               and
               Many
               in
               regard
               from
               the
               several
               Societies
               of
               Christians
               abroad
               in
               the
               world
            
             ;
             When
             he
             calls
             the
             several
             
               Churches
               ,
               members
               of
               that
               one
               Church
               which
               is
               spread
               all
               over
               the
               world
               ,
            
             without
             setting
             any
             note
             of
             discrimination
             upon
             one
             above
             all
             the
             rest
             ;
             
             When
             he
             reckons
             the
             
               Roman
               ,
               Corinthian
               ,
               Galatian
               ,
               Ephesian
               Churches
            
             together
             ,
             and
             that
             all
             these
             and
             the
             Churches
             propagated
             from
             them
             ,
             do
             conspire
             in
             one
             
               Vniversal
               Church
            
             .
             But
             the
             places
             are
             so
             many
             to
             this
             purpose
             in
             him
             ,
             that
             it
             would
             look
             too
             much
             like
             ostentation
             to
             offer
             to
             prove
             a
             matter
             so
             evident
             to
             all
             that
             read
             any
             thing
             in
             him
             .
             And
             is
             it
             possible
             then
             for
             you
             to
             think
             
               That
               St.
            
             Austin
             
               made
               the
               succession
               of
               Bishops
               at
            
             Rome
             
               in
               any
               sense
               the
               Catholick
               Church
               ?
            
             You
             might
             as
             well
             say
             ,
             that
             he
             made
             the
             Church
             spread
             all
             over
             the
             world
             a
             
               particular
               Church
            
             ,
             as
             that
             he
             made
             any
             
               particular
               Church
            
             whether
             at
             Rome
             or
             elsewhere
             (
             for
             he
             makes
             no
             difference
             )
             to
             be
             in
             any
             sense
             the
             
               Vniversal
               Church
            
             .
          
           
             But
             that
             which
             you
             seem
             to
             lay
             the
             greatest
             force
             on
             ,
             is
             the
             testimony
             of
             
               Optatus
               Milevitanus
            
             ,
             
             Who
             ,
             say
             you
             ,
             
               after
               he
               had
               said
               that
               St.
            
             Peter
             
               was
               head
               of
               all
               the
               Apostles
            
             ;
             
             
               and
               that
               he
               would
               have
               been
               a
               Schismatick
               ,
               who
               should
               have
               erected
               another
               chair
               against
               that
               singular
               one
               of
               St.
            
             Peter
             ,
             
               as
               also
               that
               in
               that
               chair
               of
               St.
            
             Peter
             
               being
               but
               one
               ,
               Vnity
               was
               to
               be
               kept
               by
               all
               ;
               he
               adds
               that
               with
            
             Syricius
             
               then
               Pope
               he
               himself
               was
               united
               in
               communion
               ,
               with
               
               whom
               the
               whole
               world
               (
               saith
               he
               ,
               meaning
               the
               whole
               Catholick
               Church
               )
               agrees
               by
               communicatory
               letters
               in
               one
               Society
               of
               communion
               ;
               See
               here
            
             (
             say
             you
             )
             
               how
               clearly
               he
               makes
               the
               union
               with
               the
               Bishop
               of
            
             Rome
             
               the
               measure
               of
               the
               Catholick
               Church
               ;
               which
               the
               Bishop
               calls
               a
               Jesuitism
               ,
               and
               further
               proves
               himself
               to
               be
               in
               the
               Catholick
               Church
               ,
               because
               he
               was
               in
               communion
               with
               the
               See
               of
               St.
            
             Peter
             .
             For
             our
             better
             understanding
             the
             meaning
             of
             these
             words
             of
             Optatus
             ,
             we
             must
             consider
             the
             state
             of
             the
             Controversie
             between
             Optatus
             and
             Parmenianus
             ,
             by
             which
             it
             will
             appear
             ,
             how
             very
             little
             these
             words
             of
             his
             make
             to
             your
             purpose
             .
             The
             main
             question
             between
             the
             Catholicks
             and
             the
             Donatists
             was
             ,
             about
             the
             
               Catholick
               Church
            
             ,
             To
             whom
             it
             was
             that
             title
             did
             belong
             .
             The
             difficulty
             seemed
             the
             greater
             ,
             because
             there
             was
             no
             difference
             between
             them
             in
             any
             matter
             of
             Faith
             ,
             or
             in
             the
             substance
             of
             the
             Sacraments
             ,
             and
             therefore
             they
             were
             fain
             to
             find
             out
             other
             means
             to
             decide
             this
             Controversie
             ,
             than
             by
             either
             of
             those
             two
             .
             For
             which
             the
             Catholicks
             made
             choice
             of
             these
             two
             arguments
             Vniversality
             and
             Succession
             ,
             the
             former
             as
             agreeing
             with
             that
             large
             spread
             of
             the
             Church
             which
             was
             Prophesied
             to
             be
             in
             the
             times
             of
             the
             Gospel
             ,
             whereas
             the
             Donatists
             confined
             the
             Church
             to
             a
             Corner
             in
             Africa
             :
             the
             latter
             in
             regard
             of
             the
             necessity
             of
             deriving
             themselves
             from
             the
             
               Apostolical
               Churches
            
             .
             Now
             the
             Donatists
             denying
             any
             but
             themselves
             to
             be
             the
             
               Catholick
               Church
            
             ,
             the
             proof
             lay
             on
             their
             Adversaries
             part
             ,
             who
             upon
             all
             occasions
             offer
             to
             make
             it
             good
             ,
             That
             the
             Church
             from
             which
             the
             Donatists
             separated
             themselves
             ,
             was
             the
             only
             true
             and
             
               Catholick
               Church
            
             .
             Accordingly
             Optatus
             having
             in
             the
             first
             book
             discussed
             the
             matters
             of
             fact
             about
             the
             rise
             of
             the
             Schism
             ,
             the
             ordinations
             of
             Cecilian
             and
             Majorinus
             ,
             and
             the
             proceedings
             used
             for
             the
             ending
             the
             Schism
             ,
             in
             this
             second
             Book
             he
             enters
             on
             the
             Controversie
             of
             the
             Church
             which
             Parmenianus
             would
             have
             to
             be
             only
             among
             themselves
             ;
             against
             which
             he
             urgeth
             first
             ,
             that
             then
             certainly
             the
             Church
             could
             not
             be
             called
             Catholick
             ,
             because
             it
             was
             so
             called
             
               from
               its
               large
               comprehension
               and
               universal
               spread
               .
            
             
             Had
             Optatus
             believed
             ,
             the
             ground
             of
             the
             Churches
             being
             Catholick
             had
             been
             its
             union
             with
             the
             Church
             of
             Rome
             ,
             he
             would
             never
             have
             given
             that
             account
             of
             its
             being
             
               called
               so
            
             ,
             which
             here
             he
             doth
             .
             After
             which
             he
             produceth
             many
             places
             of
             Scripture
             to
             prove
             the
             large
             extent
             of
             the
             Church
             ,
             and
             concludes
             ,
             
               That
               to
               be
               the
               Catholick
               Church
               which
               was
               diffused
               over
               all
               the
               world
               ,
            
             than
             which
             nothing
             can
             be
             more
             contrary
             to
             your
             pretensions
             ,
             who
             limit
             and
             confine
             the
             
               Catholick
               Church
            
             to
             your
             own
             party
             as
             the
             Donatists
             did
             .
             And
             if
             those
             arguments
             then
             used
             against
             the
             Donatists
             had
             any
             force
             against
             them
             ,
             they
             have
             still
             as
             much
             against
             you
             ,
             who
             exclude
             so
             great
             and
             considerable
             Churches
             from
             being
             members
             of
             the
             
               Catholick
               Church
            
             because
             not
             of
             your
             communion
             .
             From
             hence
             Optatus
             proceeds
             to
             examine
             ,
             Which
             had
             the
             better
             title
             to
             be
             the
             
               Catholick
               Church
            
             on
             the
             account
             of
             Succession
             ;
             and
             Parmenianus
             reckoning
             the
             Cathedra
             in
             the
             first
             of
             the
             
               dotes
               Ecclesiae
               ,
               Optatus
            
             begins
             with
             that
             by
             which
             is
             understood
             the
             
               lawful
               derivation
               of
               power
               for
               governing
               the
               Church
               ,
            
             so
             Albaspinaeus
             ,
             (
             as
             well
             as
             others
             )
             understands
             it
             .
             Now
             the
             Controversie
             was
             ,
             where
             this
             Cathedra
             was
             .
             Optatus
             proves
             ,
             
             
               there
               can
               be
               no
               lawful
               power
               but
               what
               is
               derived
               from
               the
               Apostles
               ,
            
             and
             therefore
             where
             the
             succession
             is
             plain
             and
             uninterrupted
             ,
             there
             and
             no
             where
             else
             can
             that
             Cathedra
             be
             .
             
               Which
               Episcopal
               chair
               being
               first
               placed
               at
            
             Rome
             
               by
               St.
            
             Peter
             ,
             
               in
               which
               he
               as
               chief
               of
               the
               Apostles
               sate
               ,
               from
               whence
               he
               had
               his
               
               name
            
             Cephas
             ;
             
               in
               which
               one
               chair
               Vnity
               should
               be
               kept
               by
               all
               ;
               lest
               the
               other
               Apostles
               should
               set
               up
               others
               against
               it
               ;
               so
               that
               he
               must
               be
               a
               schismatick
               and
               offender
               ,
            
             
             
               who
               should
               place
               another
               chair
               against
               that
               .
               Therefore
               in
               this
               one
               chair
               St.
            
             Peter
             
               sate
               first
               ,
               to
               whom
               succeeded
            
             Linus
             ,
             
               to
               him
            
             Clemens
             
               and
               so
               on
               to
            
             Syricius
             
               who
               joyns
               with
               us
               ,
               with
               whom
               the
               whole
               world
               communicates
               by
               the
               entercourse
               of
               formed
               letters
               .
               Do
               you
               now
               give
               an
               account
               of
               your
               chair
               ,
               who
               challenge
               to
               your selves
               the
               name
               of
               the
               Holy
               Church
               .
            
             To
             pass
             by
             that
             ridiculous
             account
             of
             the
             name
             Cephas
             ,
             which
             Baldwin
             supposes
             to
             be
             inserted
             into
             the
             text
             from
             some
             ignorant
             gloss
             made
             in
             the
             margin
             ,
             the
             main
             thing
             to
             be
             considered
             ,
             is
             the
             scope
             and
             design
             of
             these
             words
             ;
             in
             which
             he
             doth
             two
             things
             ,
             1.
             
             He
             shews
             the
             evident
             succession
             of
             the
             
               Catholick
               Bishops
            
             from
             St.
             Peter
             in
             the
             
               Church
               of
               Rome
            
             ,
             which
             he
             doth
             by
             a
             distinct
             and
             particular
             enumeration
             of
             them
             .
             2.
             
             From
             thence
             shews
             the
             unlawfulness
             of
             setting
             up
             another
             chair
             in
             opposition
             to
             that
             ,
             
               i.
               e.
            
             pretending
             to
             another
             right
             of
             Government
             then
             what
             was
             conveyed
             down
             from
             the
             Apostles
             ;
             or
             setting
             up
             another
             chair
             in
             opposition
             to
             that
             of
             St.
             Peter
             at
             
               Rome
               ,
               i.
               e.
            
             that
             succession
             of
             Bishops
             which
             was
             derived
             from
             him
             .
             Now
             ,
             saith
             he
             ,
             God
             providing
             for
             the
             unity
             of
             the
             Church
             ,
             intended
             there
             should
             be
             but
             one
             chair
             in
             a
             place
             ,
             
               i.
               e.
            
             that
             the
             several
             Apostles
             should
             not
             in
             the
             same
             place
             set
             up
             a
             distinct
             Cathedra
             or
             succession
             of
             Church-Governours
             ,
             and
             therefore
             though
             St.
             Paul
             as
             well
             as
             St.
             Peter
             were
             instrumental
             in
             the
             settling
             the
             
               Church
               of
               Rome
            
             ,
             yet
             ,
             that
             the
             
               Churches
               Vnity
            
             might
             be
             preserved
             ,
             there
             were
             not
             two
             distinct
             series
             of
             Bishops
             ,
             the
             one
             deriving
             from
             St.
             Peter
             and
             the
             other
             from
             St.
             Paul.
             So
             that
             Optatus
             his
             saying
             is
             much
             of
             the
             same
             nature
             with
             that
             of
             Cyprian
             in
             the
             case
             of
             the
             Schism
             about
             Cornelius
             and
             Novatianus
             ,
             who
             urgeth
             that
             most
             ,
             
               That
               there
               ought
               to
               be
               but
               one
               Bishop
               in
               one
               Church
               ,
            
             now
             the
             Bishop
             and
             his
             Cathedra
             are
             correlates
             to
             each
             other
             .
             Optatus
             therefore
             saying
             that
             there
             was
             but
             
               one
               Cathedra
            
             at
             Rome
             ,
             puts
             the
             Donatist's
             upon
             this
             issue
             ,
             that
             if
             they
             could
             not
             deduce
             their
             succession
             from
             St.
             Peter
             at
             Rome
             ,
             they
             could
             have
             no
             pretence
             to
             the
             Cathedra
             there
             .
             And
             therefore
             challengeth
             them
             to
             deduce
             the
             succession
             of
             their
             Bishops
             there
             ,
             as
             at
             large
             appears
             in
             his
             following
             discourse
             .
             Which
             could
             be
             no
             higher
             then
             of
             Macrobius
             from
             
               Encolpius
               ,
               Encolpius
            
             from
             
               Bonifacius
               Ballitanus
            
             ,
             as
             he
             from
             
               Victor
               Garbiensis
            
             ,
             who
             was
             sent
             over
             on
             purpose
             from
             the
             Donatists
             in
             Africk
             to
             make
             a
             faction
             and
             a
             party
             at
             Rome
             ,
             
             among
             the
             
               African
               Inhabitants
            
             there
             .
             Now
             this
             being
             the
             utmost
             succession
             ,
             they
             could
             pretend
             to
             ,
             and
             that
             being
             in
             opposition
             to
             that
             succession
             which
             was
             derived
             from
             St.
             Peter
             ,
             nothing
             could
             be
             more
             plain
             then
             that
             at
             Rome
             (
             about
             which
             the
             Contest
             was
             )
             the
             Cathedra
             could
             not
             belong
             to
             the
             Donatists
             but
             their
             Adversaries
             ;
             and
             therefore
             that
             being
             by
             Parmenianus
             acknowledged
             one
             of
             the
             dowries
             of
             the
             
               Catholick
               Church
            
             ,
             the
             title
             of
             that
             could
             not
             belong
             to
             the
             Donatists
             but
             their
             opposers
             .
             This
             therefore
             doth
             not
             at
             all
             concern
             Romes
             being
             
               causally
               the
               Catholick
               Church
            
             ,
             but
             is
             only
             produced
             as
             a
             particular
             Church
             for
             a
             
               known
               instance
            
             whereby
             to
             decide
             this
             particular
             Controversie
             of
             succession
             .
             For
             otherwise
             the
             argument
             would
             have
             held
             as
             well
             for
             any
             other
             
               Apostolical
               Church
            
             where
             
             the
             succession
             was
             clear
             :
             And
             therefore
             afterwards
             he
             makes
             the
             
               communion
               with
               the
               seven
               Churches
               as
               plain
               an
               argument
               of
               communion
               with
               the
               Catholick
               ,
            
             
             
               as
               he
               doth
               here
               of
               the
               Church
               of
            
             Rome
             .
             You
             may
             therefore
             every
             jot
             as
             well
             make
             the
             
               seven
               Churches
            
             of
             Asia
             ,
             to
             be
             
               causally
               the
               Catholick
               Church
            
             ,
             as
             the
             Church
             of
             Rome
             .
             And
             to
             the
             same
             purpose
             he
             instanceth
             
               in
               the
               Corinthian
               ,
               Thessalonian
               ,
               Galatian
               Churches
               ,
            
             as
             he
             doth
             in
             that
             of
             Rome
             ,
             or
             the
             
               seven
               Churches
            
             .
             
             We
             see
             then
             ,
             Optatus
             his
             design
             was
             to
             shew
             that
             their
             Church
             from
             which
             the
             Donatists
             separated
             ,
             was
             the
             true
             
               Catholick
               Church
            
             ,
             which
             he
             proves
             from
             their
             communion
             with
             all
             the
             
               Apostolical
               Churches
            
             ,
             which
             had
             a
             clear
             and
             distinct
             succession
             from
             the
             Apostles
             their
             planters
             .
             And
             because
             of
             the
             Vicinity
             and
             Fame
             of
             Rome
             ,
             and
             the
             easier
             knowing
             the
             succession
             there
             ,
             he
             instanceth
             in
             that
             in
             the
             first
             place
             ,
             and
             then
             proceeds
             to
             the
             rest
             of
             them
             .
             But
             withall
             ,
             to
             shew
             the
             Vnity
             of
             all
             these
             
               Apostolical
               Churches
            
             ,
             when
             he
             had
             mentioned
             Siricius
             as
             the
             present
             Bishop
             of
             Rome
             ,
             he
             adds
             ,
             
               That
               all
               the
               world
               agreed
               with
               him
               in
               the
               entercourse
               of
               the
               formed
               Letters
            
             ;
             not
             thereby
             intimating
             any
             supremacy
             of
             that
             Church
             above
             others
             ,
             but
             to
             shew
             that
             that
             succession
             he
             instanceth
             in
             at
             Rome
             ,
             was
             of
             the
             
               Catholick
               Church
            
             ,
             because
             the
             
               whole
               Christian
               world
            
             ,
             did
             agree
             in
             Communion
             with
             him
             that
             was
             the
             Bishop
             there
             .
             And
             when
             he
             speaks
             of
             
               one
               chair
            
             ,
             it
             is
             plain
             ,
             he
             means
             it
             of
             the
             particular
             Church
             of
             Rome
             ,
             because
             every
             
               Apostolical
               Church
            
             had
             an
             
               Apostolical
               Chair
            
             belonging
             to
             it
             .
             So
             Tertullian
             expresly
             ,
             
               That
               in
               all
               the
               Apostolical
               Churches
               there
               were
               their
               Chairs
               still
               remaining
               .
            
             
             And
             Eusebius
             particularly
             mentions
             the
             
               Apostolical
               Throne
            
             or
             Chair
             at
             Hierusalem
             ,
             as
             others
             do
             that
             of
             Mark
             at
             Alexandria
             ,
             and
             of
             the
             rest
             elsewhere
             .
             Nothing
             then
             can
             possibly
             be
             inferred
             from
             these
             words
             of
             Optatus
             concerning
             the
             Church
             of
             Rome
             ,
             but
             what
             would
             equally
             hold
             for
             any
             other
             
               Apostolical
               Church
            
             ,
             and
             how
             much
             that
             is
             ,
             let
             the
             Reader
             judge
             :
             And
             how
             much
             soever
             it
             be
             ,
             it
             will
             be
             very
             little
             for
             your
             advantage
             ,
             who
             pretend
             to
             something
             peculiar
             to
             the
             Church
             of
             Rome
             above
             all
             other
             Churches
             .
          
           
             From
             Optatus
             you
             proceed
             ,
             or
             rather
             return
             to
             S.
             
               Hierom
               ,
               who
            
             ,
             (
             say
             you
             )
             
               professes
               the
               Church
               is
               built
               upon
               S.
            
             Peter
             
               's
               See
            
             ,
             
             
             
               and
               that
               whoever
               eats
               the
               Lamb
               ,
               that
               is
               ,
               pretends
               to
               believe
               in
               Christ
               ,
               and
               partakes
               of
               the
               Sacraments
               out
               of
               that
               house
               ,
               that
               is
               ,
            
             
             
               out
               of
               the
               communion
               of
               that
               Church
               ,
               is
               prophane
               ,
               and
               an
               Alien
               ;
               yea
               ,
               that
               he
               belongs
               to
               Antichrist
               ,
               and
               not
               to
               Christ
               ,
               whoever
               consents
               not
               with
               the
               successor
               of
               S.
            
             Peter
             .
             This
             Testimony
             sounds
             big
             and
             high
             at
             first
             ,
             and
             I
             shall
             not
             impute
             these
             expressions
             either
             to
             S.
             
               Hierome's
               heat
            
             ,
             or
             his
             flattery
             ,
             although
             it
             looks
             the
             more
             suspicious
             ,
             because
             at
             that
             time
             he
             had
             so
             great
             a
             pique
             against
             the
             
               Eastern
               Bishops
            
             ,
             and
             that
             these
             words
             are
             contained
             in
             a
             complemental
             address
             to
             Damasus
             .
             But
             ,
             setting
             aside
             what
             advantages
             might
             be
             gained
             on
             that
             account
             ,
             to
             weaken
             the
             force
             of
             this
             Testimony
             ,
             if
             we
             consider
             the
             occasion
             or
             nature
             of
             these
             expressions
             ,
             we
             shall
             find
             that
             they
             reach
             not
             the
             purpose
             you
             design
             them
             for
             .
             We
             must
             therefore
             consider
             ,
             that
             at
             the
             time
             of
             the
             writing
             this
             Epistle
             ,
             S.
             Hierom
             seems
             to
             be
             in
             a
             great
             perplexity
             what
             to
             do
             in
             that
             division
             which
             was
             then
             in
             the
             Church
             of
             Antioch
             ,
             concerning
             
               Paulinus
               ,
               Vitalis
            
             ,
             
             and
             Miletius
             ;
             but
             besides
             this
             Schism
             ,
             it
             seems
             S.
             Hierom
             suspected
             some
             remainders
             of
             Arrianism
             to
             be
             still
             among
             them
             ;
             from
             their
             demanding
             of
             him
             ,
             Whether
             he
             acknowledged
             three
             distinct
             hypostases
             in
             the
             Trinity
             .
             
             Now
             S.
             Hierom
             by
             hypostasis
             understands
             the
             essence
             ,
             as
             many
             of
             the
             
               Greek
               Fathers
            
             did
             ;
             and
             thence
             the
             
               Sardian
               Council
            
             defined
             ,
             
               That
               there
               was
               but
               one
               hypostasis
               of
               the
               Father
               ,
               Son
               ,
               and
               Spirit
            
             ;
             and
             therefore
             he
             suspects
             ,
             that
             when
             they
             require
             of
             him
             the
             acknowledgement
             of
             
               three
               hypostases
            
             ,
             they
             might
             design
             to
             entrap
             him
             ,
             and
             unawares
             betray
             him
             into
             Arrianism
             .
             And
             therefore
             argues
             stifly
             in
             the
             remainder
             of
             that
             Epistle
             ,
             that
             hypostasis
             properly
             signifies
             essence
             ,
             and
             nothing
             else
             ;
             and
             from
             thence
             urgeth
             the
             inconvenience
             of
             admitting
             the
             terms
             of
             three
             hypostases
             .
             
             Now
             S.
             Hierom
             being
             thus
             set
             upon
             by
             these
             
               Eastern
               Bishops
            
             ,
             he
             keeps
             off
             from
             communion
             with
             them
             ,
             and
             adviseth
             with
             the
             
               Aegyptian
               Confessors
            
             ,
             and
             follows
             them
             at
             present
             ;
             but
             having
             received
             his
             Baptism
             in
             the
             Church
             of
             Rome
             ,
             and
             being
             looked
             on
             as
             a
             Roman
             where
             he
             was
             ,
             he
             thought
             it
             necessary
             to
             address
             himself
             to
             
               Pope
               Damasus
            
             ,
             
             to
             know
             what
             he
             should
             do
             in
             this
             case
             .
             And
             the
             rather
             ,
             because
             if
             S.
             Hierom
             had
             consented
             with
             them
             ,
             they
             would
             have
             looked
             on
             it
             as
             an
             evidence
             of
             the
             agreement
             of
             the
             
               Roman
               Church
            
             with
             them
             .
             Therefore
             he
             so
             earnestly
             and
             importunately
             writes
             to
             Damasus
             concerning
             it
             ,
             as
             being
             originally
             part
             of
             his
             charge
             ,
             having
             been
             baptized
             in
             that
             Church
             .
          
           
             But
             (
             say
             you
             )
             
               whatever
               the
               occasion
               of
               the
               words
               were
               ,
               Is
               it
               not
               plain
               ,
               that
               he
               makes
               the
               Church
               to
               be
               built
               on
               S.
            
             Peter's
             
               See
               ,
               and
               that
               whosoever
               is
               out
               of
               the
               communion
               of
               that
               Church
               ,
               is
               an
               Alien
               ,
               and
               belongs
               to
               Antichrist
               ?
            
             To
             that
             therefore
             I
             answer
             ,
             1.
             
             That
             he
             doth
             not
             say
             ,
             that
             the
             
               Catholick
               Church
            
             is
             built
             on
             the
             particular
             Church
             of
             Rome
             :
             for
             it
             is
             not
             ,
             
               super
               hanc
               Petram
            
             ,
             as
             referring
             to
             the
             Cathedra
             immediately
             preceding
             ;
             but
             ,
             
               super
               illam
            
             ,
             and
             therefore
             it
             is
             not
             improbably
             supposed
             by
             some
             ,
             that
             the
             Rock
             here
             referrs
             to
             Christ.
             And
             ,
             although
             Erasmus
             doth
             imagine
             ,
             that
             some
             particular
             priviledge
             and
             dignity
             did
             belong
             to
             Rome
             above
             other
             Churches
             from
             this
             place
             (
             which
             is
             not
             the
             thing
             we
             contend
             about
             )
             yet
             withall
             he
             sayes
             ,
             that
             by
             the
             Rock
             we
             must
             not
             understand
             Rome
             ;
             for
             
               that
               may
               degenerate
               ,
               but
               we
               must
               understand
               that
               Faith
               which
            
             Peter
             professed
             .
             
             And
             it
             is
             a
             much
             easier
             matter
             for
             
               Marianus
               Victorius
            
             ,
             to
             tell
             him
             ,
             
               he
               lyes
            
             ,
             as
             he
             doth
             here
             in
             plain
             terms
             ,
             than
             to
             be
             able
             to
             confute
             what
             he
             saith
             .
             And
             that
             the
             rather
             ,
             because
             he
             begins
             his
             discourse
             in
             that
             manner
             ,
             
               Ego
               nullum
               primum
               nisi
               Christum
               sequens
               ,
            
             whereby
             he
             attributes
             the
             
               supreme
               power
            
             ,
             and
             infallible
             judgement
             in
             the
             Church
             only
             to
             Christ.
             For
             ,
             as
             for
             your
             learned
             correction
             of
             praemium
             for
             primum
             ,
             though
             you
             follow
             
               Cardinal
               Perron
            
             in
             it
             ,
             yet
             it
             is
             without
             any
             probability
             at
             all
             ,
             it
             being
             contrary
             to
             all
             the
             MSS.
             used
             by
             
               Erasmus
               ,
               Victorius
               ,
               Gravius
               ,
               Possevin
               ,
            
             and
             others
             ;
             and
             hath
             no
             authority
             to
             vouch
             it
             ,
             but
             only
             Gratian
             ,
             who
             is
             condemned
             by
             your
             own
             Writers
             ,
             for
             a
             falsifier
             and
             corrupter
             of
             Authours
             .
          
           
             2.
             
             I
             answer
             ,
             when
             S.
             Hierom
             pronounces
             
               those
               Aliens
               and
               prophane
               ,
               who
               are
               out
               of
               the
               communion
               of
               the
               Church
            
             ;
             either
             it
             belongs
             not
             to
             the
             particular
             Church
             of
             Rome
             ,
             or
             ,
             if
             it
             doth
             ,
             it
             makes
             not
             much
             for
             your
             purpose
             .
             1.
             
             There
             is
             no
             certainty
             that
             he
             there
             speaks
             of
             the
             
               particular
               Church
            
             of
             Rome
             ,
             but
             that
             he
             rather
             speaks
             of
             the
             true
             
               Vniversal
               Church
            
             ;
             
             for
             it
             is
             plain
             ,
             he
             speaks
             of
             that
             
               Church
               which
               is
               built
               upon
               the
               Rock
               ,
            
             now
             by
             your
             own
             confession
             ,
             that
             cannot
             be
             the
             Church
             of
             Rome
             ,
             for
             that
             you
             suppose
             to
             be
             the
             Rock
             ,
             it self
             ,
             viz.
             the
             See
             of
             Peter
             ,
             and
             therefore
             the
             Church
             built
             upon
             it
             ,
             must
             be
             the
             
               Vniversal
               Church
            
             .
             And
             that
             this
             must
             be
             his
             meaning
             ,
             appears
             from
             his
             plain
             words
             ,
             for
             ,
             he
             saith
             ,
             
               Vpon
               that
               Rock
               the
               Church
               is
               built
               ,
               and
               whosoever
               eats
               the
               Lamb
               without
               this
               house
               ,
               is
               prophane
            
             ;
             —
             he
             cannot
             certainly
             mean
             ,
             
               Whosoever
               eats
               without
               the
               Rock
               ,
               but
               without
               the
               house
               built
               upon
               it
            
             ;
             so
             that
             the
             house
             in
             the
             latter
             clause
             must
             needs
             be
             the
             same
             with
             that
             
               which
               was
               built
               on
               the
               Rock
            
             in
             the
             former
             .
             Either
             therefore
             you
             must
             deny
             the
             
               See
               of
               Peter
            
             to
             be
             the
             Rock
             ,
             or
             you
             must
             of
             necessity
             assert
             the
             
               house
               built
               upon
               it
            
             to
             be
             the
             
               Vniversal
               Church
            
             ,
             and
             not
             the
             particular
             one
             of
             Rome
             ;
             and
             consequently
             the
             danger
             lyes
             not
             upon
             mens
             not
             being
             in
             communion
             with
             the
             Roman
             ,
             but
             with
             the
             
               truly
               Catholick
               Church
            
             .
             And
             how
             from
             hence
             you
             will
             inferr
             ,
             
               That
               they
               are
               prophane
               who
               are
               out
               of
               the
               Roman
               Church
            
             ;
             it
             would
             be
             worth
             our
             while
             to
             understand
             .
             2.
             
             Suppose
             I
             should
             grant
             ,
             that
             S.
             Hierom
             did
             mean
             the
             particular
             Church
             of
             Rome
             ,
             yet
             I
             am
             not
             satisfied
             ,
             that
             this
             comes
             home
             to
             your
             purpose
             ,
             unless
             you
             could
             prove
             ,
             that
             S.
             Hierom
             spake
             of
             what
             was
             necessarily
             and
             unalterably
             to
             be
             in
             the
             Church
             of
             Rome
             ,
             and
             not
             meerly
             of
             what
             was
             in
             that
             time
             ,
             when
             he
             spake
             these
             words
             .
             But
             that
             is
             your
             perpetual
             Paralogism
             in
             the
             citations
             of
             the
             Fathers
             ,
             in
             praise
             of
             the
             Church
             of
             Rome
             ,
             what
             they
             spake
             ,
             and
             it
             may
             be
             deservedly
             of
             the
             Church
             of
             their
             own
             time
             (
             although
             sometimes
             their
             Rhetorick
             swell'd
             too
             high
             in
             their
             Encomiasticks
             )
             that
             you
             will
             needs
             have
             to
             be
             understood
             of
             the
             same
             Church
             at
             all
             times
             ,
             and
             in
             our
             present
             age
             .
             As
             though
             it
             were
             not
             possible
             for
             a
             Church
             to
             be
             eminent
             for
             purity
             of
             Doctrine
             in
             one
             age
             ,
             and
             to
             decline
             as
             much
             from
             it
             in
             another
             .
             But
             I
             need
             give
             no
             other
             instance
             in
             this
             case
             ,
             than
             S.
             Hierom
             himself
             ,
             for
             if
             we
             believe
             S.
             Hierom
             in
             his
             
               Catalogue
               ,
               the
               two
               immediate
               predecessors
               of
            
             Damasus
             ,
             
               in
               the
               See
               of
            
             Rome
             ,
             Liberius
             ,
             and
             Felix
             
               were
               tainted
               with
               Heresie
            
             ;
             and
             that
             very
             Heresie
             ,
             
             
               viz.
               Arrianism
            
             ,
             which
             S.
             Hierom
             writes
             to
             Damasus
             about
             now
             .
             I
             pray
             ,
             tell
             us
             then
             ,
             Whether
             if
             S.
             Hierom
             had
             lived
             in
             Liberius
             his
             time
             ,
             would
             he
             have
             writ
             to
             him
             after
             the
             same
             rate
             he
             now
             writes
             to
             Damasus
             ;
             if
             he
             had
             been
             of
             the
             same
             mind
             then
             ,
             he
             would
             have
             been
             so
             farr
             from
             scrupling
             the
             three
             hypostases
             ,
             that
             he
             must
             have
             subscribed
             the
             
               Arrian
               confession
            
             ,
             as
             S.
             Hierom
             tells
             us
             ,
             Liberius
             did
             ,
             through
             the
             instigation
             of
             Fortunatianus
             .
             And
             therefore
             to
             let
             us
             see
             ,
             on
             what
             account
             he
             was
             now
             so
             liberal
             in
             his
             commendations
             of
             the
             Church
             of
             Rome
             ,
             he
             begins
             this
             Epistle
             with
             the
             praise
             
               of
               her
               present
               orthodoxness
               in
               the
               Catholick
               Faith
               ,
               And
               that
               amongst
               all
               the
               divisions
               and
               breaches
               of
               the
               Eastern
               Churches
               they
               preserved
               the
               Faith
               of
               their
               Fore-fathers
               entire
               .
            
             
             
               That
               now
               the
               Sun
               of
               Righteousness
               rises
               in
               the
               West
               ;
               but
               that
               Lucifer
               ,
               who
               fell
               ,
               now
               reigns
               in
               the
               East
            
             ;
             with
             many
             expressions
             to
             the
             same
             purpose
             .
             Which
             supposition
             being
             granted
             true
             at
             that
             time
             ,
             that
             which
             follows
             inferrs
             very
             little
             to
             your
             purpose
             ,
             unless
             you
             can
             prove
             ,
             that
             what
             was
             so
             then
             ,
             must
             necessarily
             continue
             so
             in
             all
             ages
             .
             If
             the
             East
             was
             then
             corrupted
             ,
             and
             the
             West
             only
             sound
             ,
             what
             praises
             belonged
             to
             the
             
               Catholick
               Church
            
             in
             general
             ,
             did
             of
             right
             devolve
             to
             that
             part
             which
             remained
             sound
             in
             the
             opinion
             of
             those
             persons
             who
             judged
             so
             .
             You
             would
             needs
             therefore
             from
             hence
             have
             your
             Church
             accounted
             Catholick
             now
             ,
             by
             the
             same
             argument
             that
             Tully
             said
             (
             of
             the
             
               Roman
               Lady
            
             ,
             who
             still
             affirmed
             ,
             she
             was
             
             but
             
               thirty
               years
            
             of
             age
             )
             that
             he
             believed
             it
             ,
             for
             he
             had
             heard
             her
             say
             so
             
               twenty
               years
            
             before
             ;
             so
             must
             we
             believe
             your
             
               Church
               sound
            
             and
             Catholick
             ▪
             because
             it
             was
             said
             so
             of
             her
             so
             many
             
               hundred
               years
            
             since
             ;
             as
             though
             no
             infirmities
             or
             wrinkles
             could
             have
             come
             upon
             her
             ever
             since
             .
             Prove
             your
             Church
             to
             be
             as
             sound
             and
             orthodox
             ,
             as
             pure
             and
             holy
             now
             ,
             as
             she
             was
             in
             the
             primitive
             Fathers
             time
             ,
             and
             we
             will
             not
             grudge
             her
             the
             highest
             of
             those
             commendations
             which
             were
             given
             her
             by
             them
             .
             But
             ,
             without
             doing
             this
             ,
             your
             Testimonies
             come
             to
             nothing
             .
             The
             same
             Answer
             will
             serve
             the
             remaining
             Testimonies
             of
             Eulalius
             ,
             and
             the
             
               Emperour
               Gratian
            
             ,
             who
             only
             spake
             of
             the
             communion
             of
             the
             Church
             of
             Rome
             ,
             as
             it
             was
             then
             :
             That
             of
             Fulgentius
             stiling
             the
             
               Roman
               Church
            
             ,
             The
             
               top
               of
               the
               world
            
             ,
             only
             imports
             the
             eminency
             of
             it
             ,
             in
             regard
             of
             the
             power
             of
             that
             City
             it
             was
             in
             ,
             and
             so
             is
             wide
             enough
             from
             your
             purpose
             .
             Thus
             we
             have
             considered
             all
             that
             you
             have
             produced
             out
             of
             Antiquity
             ,
             to
             prove
             that
             the
             Church
             is
             called
             Catholick
             ,
             with
             a
             particular
             relation
             to
             ,
             and
             dependence
             of
             the
             Church
             of
             Rome
             ;
             and
             can
             find
             nothing
             at
             all
             belonging
             to
             her
             ,
             as
             the
             
               center
               of
               Catholicism
            
             ,
             but
             that
             those
             things
             which
             are
             said
             of
             her
             ,
             and
             communion
             with
             her
             ,
             
               in
               relation
               to
               being
               called
               Catholick
               ,
            
             might
             as
             well
             have
             agreed
             with
             any
             other
             
               Apostolical
               Church
            
             remaining
             sound
             in
             the
             
               Catholick
               Faith.
            
             
          
           
             
             Hence
             it
             appears
             ,
             that
             what
             his
             Lordship
             is
             pleased
             to
             term
             ,
             a
             
               perfect
               Jesuitism
               ,
               viz.
               the
               measuring
               the
               Catholick
               Church
               ,
               by
               that
               of
            
             Rome
             ,
             is
             really
             nothing
             else
             ,
             and
             that
             
               the
               perfect
               mistake
            
             belongs
             to
             you
             ,
             who
             assert
             ,
             that
             
               it
               was
               a
               received
               and
               known
               Truth
               in
               the
               Ancient
               Church
               .
            
             Your
             vindication
             of
             the
             propriety
             of
             your
             Churches
             being
             called
             
               the
               Roman
               Catholick
               Church
            
             ,
             from
             the
             
               Roman
               Empire
            
             ,
             and
             the
             
               Jewish
               Church
            
             would
             then
             signifie
             something
             ,
             when
             you
             have
             proved
             that
             the
             Pope
             hath
             as
             much
             the
             Government
             of
             the
             Church
             ,
             as
             the
             Roman-Emperour
             had
             of
             all
             the
             Provinces
             within
             the
             confines
             of
             the
             Empire
             ,
             or
             that
             we
             are
             all
             bound
             as
             much
             to
             resort
             to
             Rome
             ,
             as
             the
             Jews
             were
             to
             Jerusalem
             for
             the
             solemn
             worship
             of
             God.
             In
             the
             mean
             time
             the
             absurdity
             is
             never
             the
             less
             for
             being
             vulgar
             ,
             in
             calling
             yours
             ,
             The
             
               Roman
               Catholick
               Church
            
             .
             And
             yet
             ,
             as
             though
             you
             had
             been
             only
             demonstrating
             these
             things
             ,
             you
             tell
             us
             very
             magisterially
             ,
             
               The
               truth
               is
               ,
               in
               all
               doubts
               concerning
               matter
               of
               Doctrine
               ,
               recourse
               is
               to
               be
               had
               to
               S.
            
             Peter
             
               's
               successor
               ,
               who
               (
               at
               least
               with
               a
               General
               Council
               )
               can
               infallibly
               resolve
               all
               difficulties
               .
            
             An
             excellent
             way
             of
             proving
             ,
             to
             say
             ,
             
               The
               truth
               is
            
             !
             Might
             not
             I
             as
             well
             say
             ,
             
               The
               truth
               is
            
             ,
             the
             Pope
             neither
             in
             Council
             ,
             nor
             out
             of
             it
             hath
             any
             Infallibility
             at
             all
             ?
             And
             would
             not
             this
             be
             full
             as
             good
             an
             Answer
             as
             yours
             is
             an
             Argument
             ?
             but
             
               the
               very
               truth
               is
            
             ,
             you
             had
             rather
             have
             these
             things
             believed
             ,
             than
             go
             about
             to
             prove
             them
             ;
             least
             the
             weakness
             of
             the
             arguments
             should
             lay
             too
             much
             open
             your
             fond
             pretence
             of
             Infallibility
             .
             Before
             you
             prove
             ,
             
               That
               the
               Pope
               can
               carry
               his
               Infallibility
               out
               of
            
             Rome
             
               with
               him
            
             ,
             shew
             us
             that
             he
             hath
             it
             there
             .
             I
             grant
             S.
             
               Peter
               had
               been
               infallible
               ,
               though
               he
               had
               never
               been
               at
            
             Rome
             ;
             and
             it
             is
             far
             from
             being
             clear
             ,
             that
             the
             Pope
             is
             at
             all
             the
             more
             infallible
             for
             
               his
               being
               there
            
             .
             How
             far
             you
             have
             been
             from
             proving
             ,
             
               That
               the
               Faith
               of
               every
               particular
               Church
               is
               to
               be
               examined
               and
               proved
               to
               be
               Catholick
               by
               its
               conformity
               to
               the
               Faith
               of
               the
            
             Roman
             Church
             ,
             may
             abundantly
             appear
             from
             the
             preceding
             discourse
             .
             
               Those
               Questions
            
             ,
             which
             you
             say
             ,
             
               make
               nothing
               to
               your
               purpose
               concerning
               the
               Popes
               transferring
               his
               chair
               at
            
             Rome
             ,
             
               and
               the
            
             Roman
             
               Clergies
               deserting
               him
               and
               the
               true
               Faith
               :
            
             I
             shall
             so
             far
             believe
             you
             in
             ,
             as
             to
             ease
             my self
             of
             the
             trouble
             of
             considering
             them
             any
             further
             than
             hath
             been
             done
             already
             in
             the
             very
             entrance
             into
             this
             Conference
             .
          
           
           
             And
             here
             ,
             you
             tell
             us
             ,
             
               You
               now
               come
               to
               perform
               your
               Promise
               ,
            
             
             
               viz.
               to
               examine
               more
               fully
               his
               Lordships
               pretended
               solutions
            
             (
             as
             you
             call
             them
             )
             of
             Bellarmine
             
               's
               authorities
               in
               behalf
               of
               the
               Infallibility
               of
               the
               Church
               of
            
             Rome
             .
             But
             for
             all
             your
             boasting
             at
             first
             ,
             what
             great
             things
             you
             would
             do
             ,
             you
             seem
             a
             little
             fearful
             of
             engaging
             too
             far
             ,
             and
             therefore
             are
             resolved
             only
             to
             maintain
             them
             in
             general
             ,
             as
             they
             make
             for
             the
             
               Infallible
               Authority
            
             of
             the
             Church
             ,
             or
             of
             the
             
               Pope
               defining
               Articles
               of
               Faith
               in
               a
               General
               Council
               .
            
             But
             ,
             as
             far
             as
             you
             dare
             go
             ,
             I
             shall
             attend
             your
             motions
             ,
             and
             doubt
             not
             to
             make
             it
             evident
             ,
             that
             none
             of
             these
             authorities
             have
             any
             reference
             to
             that
             sense
             ,
             which
             you
             only
             offer
             to
             maintain
             them
             in
             ,
             and
             that
             though
             they
             had
             ,
             yet
             no
             such
             thing
             as
             Infallibility
             can
             be
             proved
             out
             of
             them
             .
          
           
             The
             first
             authority
             is
             out
             of
             S.
             Cyprian's
             Letter
             to
             
               Cornelius
               Bishop
            
             of
             Rome
             ,
             whose
             words
             I
             am
             contented
             should
             be
             recited
             as
             fully
             as
             may
             be
             ;
             
             In
             which
             he
             chargeth
             
               Felicissimus
               and
               Fortunatus
               with
               their
               complices
               ,
            
             
             
               that
               having
               set
               up
               a
               Bishop
               against
               him
               at
            
             Carthage
             ,
             
               they
               sail
               to
               the
               chair
               of
            
             Peter
             ,
             
               and
               the
               principal
               Church
               from
               whence
               the
               sacerdotal
               Vnity
               had
               its
               rise
               ,
               and
               carry
               Letters
               from
               prophane
               and
               Schismatical
               persons
               ,
               not
               considering
               that
               the
            
             Romans
             
               (
               whose
               Faith
               was
               commended
               by
               the
               Apostle
               )
               were
               such
               to
               whom
               perfidiousness
               could
               not
               have
               access
               .
            
             Now
             the
             meaning
             of
             this
             place
             you
             would
             have
             to
             be
             this
             ,
             and
             no
             other
             ,
             
               viz.
               that
               the
               See
               of
               S.
            
             Peter
             ,
             
               which
               is
               the
               principal
               of
               all
               Churches
               ,
               was
               so
               infallibly
               directed
               by
               the
               Holy
               Ghost
               ,
               that
               no
               errour
               in
               Faith
               could
               have
               access
               to
               it
               ,
               or
               be
               admitted
               by
               it
               ▪
               if
               not
               as
               a
               particular
               Church
               ,
            
             
             
               yet
               at
               least
               as
               the
               Head
               of
               the
               Vniversal
               Church
               of
               Christ
               ,
               and
               as
               the
               Fountain
               of
               Priestly
               Vnity
               ;
               which
               S.
            
             Cyprian
             
               here
               expresly
               affirms
               that
               Church
               and
               See
               to
               be
               .
            
             This
             you
             summe
             up
             at
             last
             ,
             as
             the
             most
             which
             can
             be
             made
             of
             this
             Testimony
             ;
             and
             which
             is
             indeed
             far
             more
             in
             all
             particulars
             than
             it
             can
             amount
             to
             .
             Which
             will
             appear
             by
             particular
             examinations
             of
             what
             you
             return
             in
             answer
             to
             his
             Lordship
             .
             Three
             things
             his
             Lordship
             answers
             to
             this
             place
             .
             
             1.
             
             That
             perfidia
             
               can
               hardly
               stand
               here
               for
               errour
               in
               Faith
            
             ;
             and
             if
             so
             then
             this
             can
             make
             nothing
             for
             Infallibility
             .
             2.
             
             
               That
               supposing
               it
               granted
               to
               signifie
               errour
               in
               Faith
               and
               Doctrine
               ,
               yet
               it
               belongs
               not
               to
               the
            
             Romans
             
               absolutely
               ,
               but
               with
               a
               respect
               to
               those
               first
            
             Romans
             
               whose
               Faith
               was
               commended
               by
               the
               Apostle
               .
            
             3.
             
             
               That
               it
               seems
               to
               be
               rather
               a
               Rhetorical
               insinuation
               ,
               than
               a
               dogmatical
               assertion
               .
            
             And
             that
             S.
             Cyprian
             could
             not
             be
             supposed
             to
             assert
             herein
             the
             
               Popes
               Infallibility
            
             ,
             appears
             by
             the
             contracts
             between
             him
             and
             the
             Bishops
             of
             Rome
             .
             This
             is
             the
             short
             of
             his
             Lordships
             answers
             to
             this
             place
             ,
             to
             which
             we
             must
             consider
             what
             you
             reply
             .
             1.
             
             His
             Lordship
             sayes
             ,
             
               That
               perfidia
               can
               hardly
               stand
               for
               errour
               in
               Faith
               or
               misbelief
               ,
               but
               it
               properly
               signifies
               malicious
               falshood
               in
               matter
               of
               trust
               and
               action
               ,
               not
               error
               in
               Faith
               ,
               but
               in
               fact
               against
               the
               discipline
               and
               Government
               of
               the
               Church
               .
            
             And
             to
             make
             this
             interpretation
             appear
             the
             more
             probable
             ,
             his
             Lordship
             gives
             an
             account
             of
             the
             story
             which
             was
             the
             occasion
             of
             writing
             that
             Epistle
             ,
             which
             is
             this
             ,
             as
             his
             Lordship
             reports
             it
             from
             Binius
             and
             
               Baronius
               ;
               In
               the
               year
            
             255.
             
               there
               was
               a
               Council
               in
            
             Carthage
             
               in
               the
               cause
               of
               two
               Schismaticks
               ,
            
             Felicissimus
             and
             Novatian
             ,
             
               about
               restoring
               of
               them
               to
               the
               communion
               of
               the
               Church
               ,
               which
               had
               lapsed
               in
               time
               of
               danger
               from
               Christianity
               to
               Idolatry
               .
            
             Felicissimus
             
               would
               admit
               all
               even
               without
               penance
               ,
               and
            
             Novatian
             
               would
               admit
               none
               ,
               no
               not
               after
               penance
               .
               The
               Fathers
            
             42
             
               in
               number
               went
               ,
               as
               Truth
               led
               them
               ,
               between
               both
               extreams
               .
               To
               this
               Council
               came
            
             Privatus
             
               a
               known
               Heretick
               ,
               but
               was
               not
               admitted
               because
               he
               was
               formerly
               
               excommunicated
               ,
               and
               often
               condemned
               .
               Hereupon
               he
               gathers
               his
               Complices
               together
               ,
               and
               chooses
               one
            
             Fortunatus
             
               (
               who
               was
               formerly
               condemned
               as
               well
               as
               himself
               )
               Bishop
               of
            
             Carthage
             ,
             
               and
               set
               him
               up
               against
               St.
            
             Cyprian
             .
             
               This
               done
            
             Felicissimus
             
               and
               his
               Fellows
               haste
               to
            
             Rome
             
               with
               letters
               testimonial
               from
               their
               own
               party
               ,
               and
               pretend
               that
            
             25
             
               Bishops
               concurred
               with
               them
               :
               and
               their
               desire
               was
               to
               be
               received
               into
               the
               communion
               of
               the
               Roman
               Church
               ,
               and
               to
               have
               their
               new
               Bishop
               acknowledged
               .
            
             Cornelius
             
               then
               Pope
               ,
               though
               their
               haste
               had
               now
               prevented
               St.
            
             Cyprians
             
               letters
               ,
               having
               formerly
               heard
               from
               him
               ,
               both
               of
               them
               ,
               and
               their
               Schism
               in
            
             Africk
             
               would
               neither
               hear
               them
               ,
               nor
               receive
               their
               letters
               .
               They
               grew
               insolent
               and
               furious
               (
               the
               ordinary
               way
               that
               Schismaticks
               take
               )
               .
               Vpon
               this
            
             Cornelius
             
               writes
               to
               St.
            
             Cyprian
             ▪
             
               and
               St.
            
             Cyprian
             
               in
               this
               Epistle
               gives
            
             Cornelius
             
               thanks
               ,
               for
               refusing
               these
            
             African
             
               fugitives
               ,
               declares
               their
               Schism
               and
               wickedness
               at
               large
               ,
               and
               encourages
               him
               and
               all
               Bishops
               to
               maintain
               the
               Ecclesiastical
               Discipline
               ,
               and
               censures
               against
               any
               the
               boldest
               threatnings
               of
               wicked
               Schismaticks
               .
            
             This
             being
             the
             story
             ,
             his
             Lordship
             sayes
             ,
             
               He
               would
               fain
               know
               why
            
             perfidia
             
               (
               all
               circumstances
               considered
               )
               may
               not
               stand
               here
               in
               its
               proper
               sense
               for
               cunning
               and
               perfidious
               dealing
               ,
               which
               these
               men
               having
               practised
               at
            
             Carthage
             ,
             
               thought
               now
               to
               obtrude
               upon
               the
               Bishop
               of
            
             Rome
             
               also
               ,
               but
               that
               he
               was
               wary
               enough
               not
               to
               be
               over-reached
               by
               busie
               Schismaticks
               ?
            
             This
             demand
             of
             his
             Lordship
             seeming
             very
             just
             and
             reasonable
             we
             are
             bound
             to
             consider
             what
             reasons
             you
             give
             ,
             why
             perfidia
             must
             be
             understood
             
               for
               errour
               in
               Faith
            
             and
             not
             in
             the
             sense
             here
             mentioned
             .
             
               Why
               calls
               he
            
             (
             say
             you
             )
             St.
             Peters
             chair
             ,
             Ecclesiam
             principalem
             
               (
               the
               chief
               Church
               )
               but
               because
               it
               is
               the
               head
               to
               which
               all
               other
               Churches
               must
               be
               subordinate
               in
               matter
               of
               doctrine
               ?
            
             
             
               the
               words
               following
               signifie
               as
               much
               ,
            
             Unde
             unitas
             sacerdotalis
             exorta
             est
             ,
             
               from
               which
               chair
               of
               St.
            
             Peter
             
               as
               it
               were
               from
               its
               fountain
               ,
               unity
               in
               Priesthood
               and
               consequently
               unity
               in
               Faith
               is
               derived
               .
               Why
               brings
               he
               the
               Apostle
               as
               Panegyrist
               of
               the
               Roman
               Faith
               ?
               Is
               it
               forsooth
               ,
               because
               no
               malicious
               falshood
               in
               matter
               of
               trust
               or
               errour
               in
               fact
               against
               the
               Discipline
               and
               Government
               of
               the
               Church
               can
               have
               access
               unto
               them
               ,
               as
               the
               Bishop
               will
               needs
               misinterpret
               the
               place
               ?
               or
               rather
               because
               no
               errour
               in
               Faith
               can
               approach
               the
               See
               Apostolick
               ?
               Certain
               it
               is
            
             perfidia
             
               in
               this
               sense
               ,
               is
               diametrically
               opposed
               to
               the
               Faith
               of
               the
               Romans
               immediately
               before
               commended
               by
               the
               Apostle
               (
               which
               was
               true
               Christian
               Faith
               )
               and
               consequently
               it
               must
               of
               necessity
               be
               taken
               for
               the
               quite
               contrary
               ,
            
             viz.
             
               misbelief
               or
               errour
               in
               Faith.
            
             Three
             Arguments
             in
             these
             words
             you
             produce
             ,
             why
             perfidia
             must
             be
             understood
             of
             
               errour
               in
               Faith.
            
             1.
             
             
               Because
               the
               Church
               of
            
             Rome
             
               is
               called
               the
               chief
               Church
            
             ;
             but
             is
             it
             not
             possible
             it
             should
             be
             called
             so
             in
             any
             other
             sense
             ,
             but
             as
             the
             
               head
               of
               all
               other
               Churches
               in
               matter
               of
               doctrine
               ?
            
             Is
             it
             not
             sufficiently
             clear
             from
             Antiquity
             ,
             that
             there
             were
             other
             accounts
             of
             calling
             the
             
               Church
               of
               Rome
            
             the
             chief
             or
             
               principal
               Church
            
             ,
             as
             the
             eminency
             of
             it
             joyned
             with
             the
             power
             of
             the
             City
             (
             the
             
               potentior
               principalitas
            
             in
             Irenaeus
             )
             which
             advanced
             its
             reputation
             to
             the
             height
             it
             was
             then
             at
             ?
             What
             
               matters
               of
               doctrine
            
             do
             you
             find
             brought
             to
             the
             Church
             of
             Rome
             to
             be
             Infallibly
             decided
             there
             in
             St.
             Cyprians
             time
             ?
             how
             little
             did
             St.
             Cyprian
             believe
             this
             ,
             when
             he
             so
             vehemently
             opposed
             the
             judgement
             of
             
               Stephen
               Bishop
               of
               Rome
            
             in
             the
             case
             of
             rebaptization
             ?
             Doth
             he
             write
             ,
             speak
             ,
             or
             carry
             himself
             in
             that
             Controversie
             like
             one
             that
             owned
             that
             
               Church
               of
               Rome
            
             to
             be
             head
             of
             all
             
               other
               Churches
            
             ,
             to
             which
             they
             must
             be
             subordinate
             in
             
               matter
               of
               doctrine
            
             ?
             Nay
             in
             the
             very
             next
             words
             St.
             Cyprian
             argues
             against
             appeals
             to
             Rome
             ,
             and
             is
             it
             possible
             then
             to
             think
             ,
             that
             in
             these
             words
             he
             should
             give
             such
             an
             
               absolute
               power
            
             and
             authority
             to
             it
             ?
             And
             therefore
             any
             one
             who
             would
             reconcile
             
             St.
             Cyprian
             to
             himself
             must
             by
             those
             words
             of
             
               Ecclesia
               principalis
            
             only
             understand
             the
             dignity
             and
             eminency
             ,
             and
             not
             the
             power
             ,
             much
             less
             the
             Infallibility
             of
             the
             Church
             of
             Rome
             .
             And
             no
             more
             is
             implyed
             in
             the
             Second
             ,
             
               That
               it
               is
               said
               to
               be
               the
               fountain
               of
               Sacerdotal
               Vnity
               ,
            
             which
             some
             think
             may
             probably
             referr
             to
             the
             Priesthood
             of
             the
             
               Church
               of
               Africk
            
             ,
             which
             had
             its
             rise
             from
             the
             Church
             of
             Rome
             ,
             as
             appears
             by
             Tertullian
             and
             others
             ,
             
             in
             which
             sense
             he
             might
             very
             well
             say
             ,
             that
             
               the
               Vnity
               of
               the
               Priesthood
               did
               spring
               from
               thence
            
             ;
             or
             if
             it
             be
             taken
             in
             a
             more
             large
             and
             comprehensive
             sense
             it
             can
             import
             no
             more
             then
             that
             the
             Church
             of
             Rome
             was
             owned
             as
             the
             
               Principium
               Vnitatis
            
             ,
             which
             certainly
             is
             a
             very
             different
             thing
             from
             an
             
               infallible
               judgement
            
             in
             matters
             of
             Faith.
             For
             what
             connexion
             is
             there
             between
             Vnity
             in
             Government
             ,
             and
             Infallibility
             in
             Faith
             ?
             Suppose
             the
             Church
             of
             Rome
             should
             be
             owned
             as
             the
             
               principal
               Member
            
             of
             the
             
               Catholick
               Church
            
             ,
             and
             therefore
             that
             the
             Vnity
             of
             the
             Church
             should
             begin
             there
             in
             regard
             of
             the
             dignity
             of
             it
             ,
             doth
             it
             thence
             follow
             that
             there
             must
             be
             an
             
               absolute
               subordination
            
             of
             all
             other
             Churches
             to
             it
             ?
             Nothing
             then
             can
             be
             inferr'd
             from
             either
             of
             those
             particulars
             ,
             that
             by
             perfidia
             ,
             errour
             in
             Faith
             must
             be
             understood
             ,
             taking
             those
             two
             expressions
             in
             the
             most
             favourable
             sense
             that
             can
             be
             put
             upon
             them
             .
             But
             considering
             the
             present
             state
             of
             the
             Church
             of
             Rome
             at
             the
             time
             when
             Felicissimus
             and
             Fortunatus
             came
             thither
             ,
             I
             am
             apt
             to
             think
             another
             interpretation
             more
             probable
             than
             either
             of
             the
             foregoing
             .
             For
             which
             we
             must
             remember
             that
             there
             was
             a
             Schism
             at
             Rome
             between
             Novatianus
             and
             Cornelius
             ,
             the
             former
             challenging
             to
             be
             Bishop
             there
             ,
             as
             well
             as
             the
             latter
             ,
             upon
             which
             a
             great
             breach
             was
             made
             among
             them
             .
             Now
             these
             persons
             going
             out
             of
             Africa
             to
             Rome
             ,
             that
             they
             might
             manage
             their
             business
             with
             the
             more
             advantage
             ,
             address
             themselves
             to
             Cornelius
             and
             his
             party
             ;
             upon
             which
             St.
             Cyprian
             saith
             ,
             
               Navigare
               audent
               ad
               Petri
               Cathedram
               atque
               ad
               Ecclesiam
               principalem
               ,
               unde
               Vnitas
               sacerdotalis
               exorta
               est
               ,
            
             thereby
             expressing
             their
             confidence
             that
             they
             not
             only
             went
             to
             Rome
             ,
             but
             when
             they
             were
             there
             ,
             they
             did
             not
             presently
             side
             with
             the
             
               Schismatical
               party
            
             of
             the
             Novatians
             there
             ,
             but
             as
             though
             they
             had
             been
             
               true
               Catholicks
            
             ,
             they
             go
             to
             Cornelius
             ,
             who
             ,
             being
             the
             legal
             successour
             of
             St.
             Peter
             in
             opposition
             to
             Novatianus
             ,
             calls
             his
             
               See
               the
               chair
               of
               St.
            
             Peter
             ,
             and
             the
             
               principal
               Church
            
             ,
             and
             the
             
               spring
               of
               the
               Vnity
               of
               the
               Priesthood
            
             ;
             because
             the
             contrary
             party
             of
             Novatianus
             had
             been
             the
             cause
             of
             all
             the
             Schism
             and
             disunion
             which
             had
             been
             among
             them
             .
             And
             in
             this
             sense
             which
             seems
             very
             agreeable
             to
             St.
             Cyprians
             words
             and
             design
             ,
             we
             may
             easily
             understand
             what
             this
             perfidia
             was
             ,
             viz.
             that
             
               falseness
               and
               perfidious
               dealing
            
             of
             these
             persons
             ,
             that
             although
             they
             were
             Schismaticks
             themselves
             ,
             yet
             they
             were
             so
             farr
             from
             seeming
             so
             at
             their
             coming
             to
             Rome
             ,
             that
             as
             though
             they
             had
             been
             very
             good
             Catholicks
             ,
             they
             seek
             to
             joyn
             in
             communion
             with
             Cornelius
             and
             the
             
               Catholick
               party
            
             with
             him
             .
             By
             which
             we
             see
             what
             little
             probability
             there
             is
             from
             those
             expressions
             that
             perfidia
             must
             be
             taken
             ,
             
               for
               an
               errour
               in
               Faith.
            
             But
             ,
             3.
             
             You
             say
             ,
             
               To
               what
               purpose
               else
               doth
               he
               mention
               St.
            
             Pauls
             
               commendation
               of
               their
               Faith
               ,
               if
               this
            
             perfidia
             
               were
               not
               immediately
               opposite
               to
               it
               ?
            
             But
             then
             inform
             us
             what
             part
             of
             that
             
               Apostolical
               Faith
            
             was
             it
             ,
             which
             Felicissimus
             and
             Fortunatus
             sought
             to
             violate
             at
             Rome
             ?
             It
             is
             apparent
             their
             whole
             design
             was
             to
             be
             admitted
             into
             communion
             with
             the
             Church
             of
             Rome
             (
             which
             in
             all
             probability
             is
             that
             access
             here
             spoken
             of
             )
             :
             if
             therefore
             this
             perfidia
             imported
             some
             
               errour
               in
               Faith
            
             ,
             it
             must
             be
             some
             errour
             broached
             by
             those
             particular
             persons
             as
             contrary
             to
             the
             old
             
               Roman
               Faith
            
             which
             was
             extold
             by
             the
             Apostle
             .
             And
             although
             these
             persons
             might
             be
             guilty
             of
             
             errours
             ,
             yet
             the
             ground
             of
             their
             going
             to
             Rome
             ,
             was
             not
             upon
             any
             
               matter
               of
               Doctrine
            
             ,
             whereby
             they
             sought
             to
             corrupt
             the
             Church
             of
             Rome
             ,
             but
             in
             order
             to
             the
             justifying
             of
             their
             Schism
             ,
             by
             being
             admitted
             into
             the
             communion
             of
             that
             Church
             .
             Notwithstanding
             then
             any
             thing
             you
             have
             produced
             to
             the
             contrary
             ,
             there
             is
             no
             necessity
             of
             understanding
             perfidia
             ,
             for
             an
             
               errour
               in
               matter
               of
               Faith.
            
             And
             St.
             Cyprians
             mentioning
             the
             praise
             given
             to
             the
             Romans
             for
             their
             Faith
             by
             the
             Apostle
             ,
             was
             not
             to
             shew
             the
             opposition
             between
             that
             and
             the
             perfidia
             as
             an
             
               errour
               in
               Faith
            
             ,
             but
             that
             being
             the
             greatest
             Elogium
             of
             the
             Church
             of
             Rome
             extant
             in
             Scripture
             ,
             he
             thought
             it
             now
             most
             convenient
             to
             use
             it
             ,
             the
             better
             to
             engage
             Cornelius
             to
             oppose
             the
             proceedings
             of
             the
             Schismaticks
             there
             .
             Although
             withall
             ,
             I
             suppose
             St.
             Cyprian
             might
             give
             him
             some
             taste
             of
             his
             old
             office
             ,
             of
             a
             Rhetorician
             in
             the
             allusion
             between
             fides
             and
             perfidia
             ,
             without
             ever
             intending
             that
             perfidia
             should
             be
             taken
             in
             any
             other
             sense
             then
             what
             was
             proper
             to
             the
             cause
             in
             hand
             .
          
           
             You
             having
             effected
             so
             little
             in
             the
             solution
             of
             his
             Lordships
             first
             answer
             ,
             you
             have
             little
             cause
             to
             boast
             in
             your
             following
             words
             ,
             
               That
               hence
               his
               other
               explication
               also
               vanishes
               into
               smoak
               ,
            
             
             viz.
             
               when
               he
               asserts
               that
            
             Perfidia
             non
             potest
             
               may
               be
               taken
               hyperbolically
               for
            
             non
             facile
             potest
             ;
             
               because
               this
               interpretation
               suits
               not
               with
               those
               high
               Elogiums
               given
               by
               St.
            
             Cyprian
             
               to
               the
               Roman
               Church
               ,
               as
               being
               the
               principal
               Church
               ,
               the
               Church
               whence
               Vnity
               of
               Faith
               and
               Discipline
               is
               derived
               to
               all
               other
               Christian
               Churches
               .
            
             If
             you
             indeed
             may
             have
             the
             liberty
             to
             interpret
             St.
             Cyprians
             words
             as
             you
             please
             ,
             by
             adding
             such
             things
             to
             them
             ,
             of
             which
             there
             is
             no
             intimation
             in
             what
             he
             saith
             ,
             you
             may
             make
             what
             you
             please
             unsuitable
             to
             them
             .
             For
             although
             he
             calls
             it
             
               the
               principal
               Church
               ,
               from
               whence
               the
               Vnity
               of
               the
               Priesthood
               is
               sprung
            
             ;
             yet
             what
             is
             this
             to
             
               the
               Vnity
               of
               Faith
               and
               Discipline
               as
               derived
               from
               thence
               to
               all
               other
               Churches
               ,
            
             as
             you
             would
             perswade
             the
             unwary
             reader
             that
             these
             were
             St.
             Cyprians
             words
             ,
             which
             are
             only
             your
             groundless
             interpretation
             of
             them
             .
             And
             therefore
             there
             is
             no
             such
             improbability
             in
             what
             his
             Lordship
             sayes
             ,
             
               That
               this
               may
               be
               only
               a
               Rhetorical
               excess
               of
               speech
               ,
               in
               which
               St.
            
             Cyprian
             may
             laudando
             praecipere
             ,
             
               by
               commending
               them
               to
               be
               such
               ,
               instruct
               them
               that
               such
               indeed
               they
               ought
               to
               be
               ,
               to
               whom
               perfidiousness
               should
               not
               get
               access
               .
            
             And
             for
             this
             he
             instanceth
             in
             such
             another
             
               Rhetorical
               expression
            
             of
             Synesius
             to
             Theophilus
             of
             Alexandria
             ,
             wherein
             he
             tells
             him
             that
             he
             ought
             to
             esteem
             
               what
               his
               Throne
               should
               determine
               as
               an
               Oracle
               or
               Divine
               Law.
            
             
             And
             certainly
             this
             comes
             nearer
             Infallibility
             than
             that
             of
             St.
             Cyprian
             doth
             .
             But
             what
             inconveniency
             there
             should
             be
             ,
             that
             St.
             Cyprian
             by
             this
             interpretation
             should
             give
             no
             more
             prerogative
             to
             the
             
               Church
               of
               Rome
            
             ,
             than
             to
             that
             of
             Alexandria
             or
             Antioch
             ,
             I
             cannot
             easily
             imagine
             ,
             till
             you
             prove
             some
             greater
             Infallibility
             attributed
             then
             to
             the
             Church
             of
             Rome
             ,
             than
             was
             to
             other
             
               Apostolical
               Churches
            
             :
             which
             as
             yet
             we
             are
             to
             seek
             for
             .
          
           
             
               But
               at
               length
            
             (
             you
             tell
             us
             )
             
               after
               much
               ado
               he
               grants
            
             perfidia
             
               may
               be
               taken
               for
               errour
               in
               Faith
               ,
            
             
             
               or
               for
               perfidious
               misbelievers
               and
               Schismaticks
               ,
               who
               had
               betrayed
               their
               Faith
               ;
               but
               then
            
             (
             say
             you
             )
             
               he
               cavils
               with
               the
               word
            
             Romanos
             .
             
               This
               must
               be
               limited
               only
               to
               those
               Christians
               ,
               who
               then
               lived
               in
            
             Rome
             ,
             
               to
               whom
            
             quà
             tales
             ,
             
               as
               long
               as
               they
               continued
               such
               ,
               errour
               in
               Faith
               could
               not
               have
               access
               .
            
             What
             you
             say
             ,
             his
             Lordship
             ,
             doth
             
               at
               length
               and
               after
               much
               ado
               ,
            
             he
             did
             freely
             and
             willingly
             ;
             but
             that
             you
             might
             have
             occasion
             for
             those
             words
             ,
             you
             altered
             the
             course
             of
             his
             answers
             ,
             and
             put
             the
             second
             in
             the
             last
             place
             .
             But
             still
             you
             have
             the
             unhappiness
             to
             misunderstand
             him
             .
             For
             although
             he
             
             grants
             that
             perfidia
             may
             relate
             to
             
               errour
               in
               Faith
            
             ,
             yet
             as
             it
             is
             here
             used
             ,
             it
             is
             not
             understood
             of
             it
             abstractly
             but
             concretely
             ,
             for
             
               perfidious
               misbelievers
               ,
               i.
               e.
            
             such
             
               perfidious
               persons
            
             ,
             excommunicated
             out
             of
             other
             Churches
             ,
             were
             not
             likely
             to
             get
             access
             at
             Rome
             ,
             or
             to
             find
             admittance
             into
             their
             communion
             .
             And
             in
             this
             sense
             ,
             it
             is
             plain
             that
             St.
             Cyprian
             did
             not
             intend
             by
             these
             words
             ,
             to
             exempt
             the
             Romans
             from
             
               possibility
               of
               errour
            
             ,
             but
             to
             brand
             his
             adversaries
             with
             a
             title
             due
             to
             their
             merit
             ,
             calling
             them
             perfidious
             ,
             i.
             e.
             such
             as
             had
             betrayed
             or
             perverted
             the
             Faith.
             When
             you
             therefore
             ask
             ,
             
               is
               not
               this
               great
               praise
            
             ?
             I
             suppose
             none
             but
             your self
             would
             make
             a
             question
             of
             it
             ,
             viz.
             that
             the
             Church
             of
             Rome
             had
             then
             so
             great
             purity
             as
             not
             to
             admit
             such
             
               perfidious
               misbelievers
            
             into
             her
             communion
             .
             And
             it
             were
             well
             if
             the
             present
             Church
             of
             Rome
             were
             capable
             of
             the
             same
             praise
             .
             But
             when
             you
             add
             ,
             
               It
               is
               as
               if
               St.
            
             Cyprian
             
               should
               say
               St.
            
             Peters
             
               See
               could
               not
               erre
               so
               long
               as
               it
               continued
               constant
               in
               the
               truth
            
             ;
             you
             wilfully
             misunderstand
             his
             Lordships
             meaning
             ,
             who
             speaks
             of
             the
             persons
             and
             not
             meerly
             of
             their
             errours
             ;
             but
             however
             ,
             is
             it
             not
             a
             commendation
             to
             say
             that
             the
             Church
             of
             Rome
             consisted
             of
             such
             persons
             then
             who
             adhered
             to
             the
             
               Apostolical
               Faith
            
             ,
             and
             therefore
             errour
             could
             not
             have
             access
             to
             them
             ?
             And
             I
             look
             on
             it
             as
             so
             great
             a
             commendation
             ,
             that
             I
             heartily
             wish
             it
             could
             be
             verified
             of
             your
             Church
             now
             .
             Neither
             is
             this
             any
             such
             
               Identical
               proposition
            
             as
             that
             you
             produce
             ,
             but
             only
             a
             declaration
             of
             their
             present
             constancy
             ,
             and
             inferring
             thence
             ,
             how
             unlikely
             it
             was
             that
             errours
             should
             be
             admitted
             by
             them
             .
             His
             Lordship
             to
             make
             it
             plain
             that
             St.
             Cyprian
             had
             no
             meaning
             to
             assert
             the
             unerring
             Infallibility
             of
             either
             Pope
             or
             Church
             of
             Rome
             ,
             insists
             on
             the
             contest
             which
             after
             happened
             between
             St.
             Cyprian
             and
             
               Pope
               Stephen
            
             ;
             upon
             which
             he
             saith
             expresly
             ,
             
               That
               Pope
            
             Stephen
             
               did
               not
               only
               maintain
               an
               errour
               but
               the
               very
               cause
               of
               Hereticks
               ,
            
             
             
               and
               that
               against
               Christians
               and
               the
               very
               Church
               of
               God.
            
             And
             after
             this
             he
             chargeth
             him
             ,
             
               with
               obstinacy
               and
               presumption
               ;
               And
               I
               hope
               this
               is
               plain
               enough
            
             (
             saith
             his
             Lordship
             )
             
               to
               shew
               that
               St.
            
             Cyprian
             
               had
               no
               great
               opinion
               of
               the
               Roman
               Infallibility
               .
            
             To
             this
             you
             answer
             ,
             
             
               With
               a
               famous
               distinction
               of
               the
               Popes
               erring
               as
               a
               private
               Doctor
               and
               as
               the
               Vniversal
               Pastor
               ,
               and
               that
               St.
            
             Cyprian
             
               might
               very
               well
               be
               supposed
               to
               think
               the
               Pope
               erred
               only
               in
               the
               first
               sense
               .
            
             Not
             to
             spend
             time
             in
             rifling
             this
             distinction
             of
             the
             
               Popes
               erring
               personally
            
             ,
             but
             not
             judicially
             ,
             or
             as
             a
             
               private
               Doctor
            
             ,
             but
             not
             as
             
               Vniversal
               Pastor
            
             ,
             which
             it
             were
             an
             easie
             matter
             to
             do
             ,
             by
             manifesting
             the
             incongruity
             of
             it
             ,
             and
             the
             absurdities
             consequent
             upon
             it
             ,
             in
             case
             that
             doctrine
             which
             the
             
               Pope
               erres
            
             in
             ,
             comes
             to
             be
             judicially
             decided
             by
             him
             ;
             It
             is
             sufficient
             for
             us
             at
             present
             to
             shew
             that
             this
             distinction
             cannot
             relieve
             you
             in
             our
             present
             case
             .
             For
             your
             Doctors
             tell
             us
             ,
             the
             Pope
             then
             erres
             personally
             and
             as
             a
             
               private
               Doctor
            
             ,
             when
             he
             erres
             only
             in
             his
             
               own
               judgement
            
             without
             obliging
             others
             to
             believe
             ,
             what
             he
             judges
             to
             be
             true
             ;
             but
             then
             he
             erres
             judicially
             and
             as
             
               Vniversal
               Pastor
            
             ,
             when
             he
             declares
             his
             judgement
             so
             as
             to
             oblige
             others
             to
             receive
             it
             as
             true
             .
             Now
             can
             any
             thing
             be
             more
             evident
             then
             that
             St.
             Cyprian
             judged
             
               Pope
               Stephen
            
             to
             erre
             in
             this
             latter
             and
             not
             in
             the
             former
             sense
             ?
             For
             doth
             he
             not
             absolutely
             and
             severely
             declare
             himself
             against
             St.
             Cyprians
             opinion
             :
             condemning
             it
             as
             an
             errour
             and
             an
             innovation
             ?
             But
             say
             you
             ,
             
               He
               did
               not
               properly
               define
               any
               doctrine
               in
               that
               contestation
               ;
               but
               said
            
             nihil
             innovetur
             nisi
             quod
             traditum
             .
             But
             was
             not
             that
             the
             question
             what
             was
             traditum
             and
             what
             not
             ,
             for
             Cyprian
             and
             his
             party
             denyed
             it
             to
             be
             a
             tradition
             ,
             which
             Stephen
             asserted
             was
             so
             ;
             and
             doth
             he
             not
             therefore
             undertake
             to
             define
             
             something
             in
             this
             cause
             ?
             But
             say
             you
             ,
             
               If
               this
               argument
               hold
               good
               against
               the
               Infallibility
               of
               Popes
               ,
            
             viz.
             
               that
               St.
            
             Cyprian
             
               held
               Pope
            
             Stephen
             
               erred
               ,
               therefore
               the
               Pope
               may
               erre
               in
               matters
               of
               Faith
               ,
               it
               will
               be
               a
               good
               consequence
               also
               to
               say
               St.
            
             Cyprian
             
               held
               Pope
            
             Stephen
             
               erred
               ,
               even
               whilst
               he
               maintained
               an
               universal
               immemorial
               tradition
               —
               therefore
               the
               Pope
               may
               erre
               whilst
               he
               follows
               such
               a
               tradition
               .
            
             I
             answer
             ,
             1.
             
             Who
             besides
             you
             ,
             would
             not
             have
             seen
             ,
             that
             the
             question
             was
             not
             ,
             Whether
             the
             Pope
             was
             Infallible
             or
             no
             ,
             but
             whether
             St.
             
               Cyprian
               judged
               him
               to
               be
               Infallible
            
             or
             no
             ?
             for
             if
             it
             appear
             that
             St.
             Cyprian
             did
             not
             judge
             him
             Infallible
             ,
             then
             those
             former
             words
             cannot
             be
             interpreted
             to
             such
             a
             sense
             as
             doth
             imply
             Infallibility
             .
             2.
             
             No
             doubt
             if
             the
             Pope
             may
             err
             in
             other
             things
             ,
             he
             may
             err
             when
             he
             thinks
             he
             follows
             an
             
               universal
               immemorial
               tradition
            
             ;
             not
             that
             he
             doth
             err
             ,
             when
             he
             doth
             really
             follow
             such
             a
             one
             ,
             but
             he
             may
             err
             in
             judging
             that
             to
             be
             an
             
               universal
               immemorial
               tradition
            
             which
             is
             not
             :
             and
             this
             was
             the
             case
             between
             St.
             Cyprian
             and
             
               Pope
               Stephen
            
             ;
             the
             Pope
             pretended
             to
             follow
             an
             
               universal
               tradition
            
             ,
             St.
             Cyprian
             judgeth
             him
             to
             err
             in
             it
             ,
             and
             that
             it
             was
             not
             so
             .
             And
             is
             it
             not
             plain
             still
             ,
             notwithstanding
             these
             frivolous
             pretences
             ,
             that
             St.
             Cyprian
             had
             no
             opinion
             at
             all
             of
             the
             
               Popes
               Infallibility
            
             in
             any
             sense
             :
             and
             therefore
             out
             of
             honour
             to
             him
             ,
             you
             are
             bound
             to
             interpret
             his
             former
             words
             to
             some
             other
             sense
             then
             that
             of
             any
             Infallibility
             in
             the
             Church
             of
             Rome
             .
             Thus
             all
             his
             Lordships
             answers
             standing
             good
             ,
             you
             have
             gained
             no
             great
             matter
             by
             this
             first
             testimony
             of
             St.
             Cyprian
             .
          
           
             The
             second
             Authority
             is
             out
             of
             St.
             Hierome
             whose
             words
             are
             ,
             
               The
               Roman
               Faith
               commended
               by
               the
               Apostle
               ,
               admits
               not
               such
            
             praestigiae
             ,
             
             
               deceits
               and
               delusions
               into
               it
               ,
               though
               an
               Angel
               should
               Preach
               it
               otherwise
               ,
               than
               it
               was
               Preached
               at
               first
               ,
               being
               armed
               and
               fenced
               by
               St.
            
             Pauls
             
               Authority
               it
               cannot
               be
               changed
            
             .
             Here
             you
             tell
             us
             ,
             
               You
               willingly
               agree
               with
               his
               Lordship
               that
               by
            
             Romanam
             fidem
             ,
             St.
             Hierom
             
               understands
               the
               Catholick
               Faith
               of
               Christ
               ,
            
             and
             so
             you
             concur
             with
             him
             against
             
               Bellarmine
               ,
               that
               it
               cannot
               be
               understood
               of
               the
               particular
               Church
               of
            
             Rome
             .
             But
             by
             the
             way
             you
             charge
             your
             Adversaries
             ,
             
               with
               great
               inconsequence
               that
               in
               this
               place
               they
               make
               Roman
               and
               Catholick
               to
               be
               the
               same
               ,
               and
               yet
               usually
               condemn
               you
               for
               joyning
               as
            
             Synonyma
             
               's
               Roman
               and
               Catholick
               together
            
             .
             A
             wonderful
             want
             of
             judgement
             !
             as
             though
             the
             
               Roman
               Faith
            
             might
             not
             be
             the
             
               Catholick
               Faith
            
             then
             ,
             and
             yet
             the
             
               Catholick
               Faith
            
             not
             be
             the
             
               Roman
               Faith
            
             now
             .
             The
             former
             speech
             only
             affirms
             that
             the
             Faith
             at
             Rome
             was
             
               truly
               Catholick
            
             ;
             the
             latter
             implyes
             that
             no
             Faith
             can
             be
             Catholick
             but
             what
             agrees
             with
             Rome
             :
             and
             think
             you
             there
             is
             no
             difference
             between
             these
             two
             ?
             But
             you
             say
             further
             ,
             
               That
               this
               Catholick
               Faith
               must
               not
               here
               be
               taken
               abstractly
               that
               so
               it
               cannot
               be
               changed
               ,
               for
            
             Ruffinus
             
               was
               not
               ignorant
               of
               that
            
             ,
             
             
               but
               that
               it
               must
               be
               understood
               of
               the
               immutable
               Faith
               of
               the
               See
               Apostolick
               ,
               so
               highly
               commended
               by
               the
               Apostle
               and
               St.
            
             Hierom
             ;
             
               which
               is
               founded
               upon
               such
               a
               rock
               ,
               that
               even
               an
               Angel
               himself
               is
               not
               able
               to
               shake
               it
               .
            
             But
             St.
             Hierom
             speaking
             this
             with
             a
             reference
             to
             that
             Faith
             he
             supposeth
             the
             Apostle
             commended
             in
             them
             (
             although
             the
             Apostle
             doth
             not
             so
             much
             commend
             the
             Catholickness
             or
             soundness
             of
             their
             Faith
             as
             the
             
               act
               of
               believing
            
             in
             them
             ,
             and
             therefore
             whatever
             is
             drawn
             from
             thence
             ,
             whether
             by
             St.
             Hierome
             or
             any
             else
             can
             have
             no
             force
             in
             it
             ;
             for
             if
             he
             should
             infe●
             the
             immutability
             of
             the
             Faith
             of
             the
             Church
             of
             Rome
             from
             so
             apparently
             weak
             a
             foundation
             ,
             there
             can
             be
             no
             greater
             strength
             in
             his
             testimony
             than
             there
             is
             in
             the
             ground
             on
             which
             it
             is
             built
             ;
             and
             if
             there
             be
             any
             force
             in
             
             this
             Argument
             ,
             the
             Church
             of
             Thessalonica
             will
             be
             as
             Infallible
             as
             Rome
             ,
             for
             her
             Faith
             is
             commended
             rather
             in
             a
             more
             ample
             manner
             by
             the
             Apostle
             then
             that
             of
             Rome
             is
             )
             St.
             Hierome
             ,
             I
             say
             ,
             
             referring
             to
             that
             Faith
             he
             supposes
             the
             Apostle
             commended
             in
             them
             ,
             must
             only
             be
             understood
             of
             the
             
               unchangeableness
               of
               that
               first
               Faith
            
             ,
             which
             appears
             by
             the
             mention
             of
             
               an
               Angel
               from
               Heaven
               Preaching
               otherwise
               .
            
             Which
             certainly
             cannot
             with
             any
             tolerable
             sense
             be
             meant
             thus
             ,
             that
             St.
             Hierome
             supposed
             it
             beyond
             the
             power
             of
             an
             
               Angel
               from
               Heaven
               to
               alter
               the
               Faith
               of
               the
               Roman
               Church
               .
            
             For
             in
             the
             very
             same
             Apology
             he
             expresseth
             his
             great
             fears
             ,
             lest
             the
             Faith
             of
             the
             Romans
             should
             be
             corrupted
             by
             the
             Books
             of
             Ruffinus
             .
             But
             ,
             say
             you
             ,
             
               What
               is
               this
               then
               to
            
             Ruffinus
             ,
             
               who
               knew
               ,
               as
               well
               as
               St.
            
             Hierom
             ,
             
               that
               Faith
               could
               not
               change
               its
               essence
               ?
            
             However
             ,
             though
             St.
             Hierome
             should
             here
             speak
             of
             the
             Primitive
             and
             
               Apostolical
               Faith
            
             which
             was
             then
             received
             at
             Rome
             ,
             that
             this
             could
             receive
             no
             alteration
             ;
             yet
             this
             was
             very
             pertinent
             to
             be
             told
             Ruffinus
             ,
             because
             St.
             Hierome
             charges
             him
             with
             an
             endeavour
             to
             subvert
             the
             Faith
             not
             meerly
             at
             Rome
             ,
             but
             in
             all
             other
             places
             ,
             by
             publishing
             the
             Books
             of
             Origen
             with
             an
             
               Encomiastick
               Preface
            
             to
             them
             ;
             and
             therefore
             the
             telling
             him
             ,
             
               The
               Catholick
               Faith
            
             would
             admit
             of
             no
             alteration
             ,
             which
             was
             received
             at
             Rome
             as
             elsewhere
             ,
             might
             be
             an
             Argument
             to
             discourage
             him
             from
             any
             attempts
             of
             that
             nature
             .
             And
             the
             main
             charge
             against
             Ruffinus
             ,
             is
             not
             an
             endeavour
             to
             subvert
             meerly
             the
             
               people
               of
               Rome
            
             ,
             
             but
             the
             
               Latin
               Church
            
             by
             his
             translation
             ;
             and
             therefore
             these
             words
             ought
             to
             be
             taken
             in
             their
             greatest
             latitude
             ;
             and
             so
             imply
             not
             at
             all
             any
             Infallibility
             in
             the
             
               Roman
               See.
            
             
          
           
             The
             remaining
             Testimonies
             of
             
               Gregory
               Nazianzene
               ,
               Cyril
            
             ,
             and
             Ruffinus
             ,
             
             (
             as
             appears
             to
             any
             one
             who
             reads
             them
             )
             only
             import
             that
             the
             
               Roman
               Church
            
             had
             to
             their
             time
             preserved
             the
             
               Catholick
               Faith
            
             ;
             but
             they
             do
             not
             assert
             it
             impossible
             it
             should
             ever
             do
             otherwise
             ;
             or
             that
             she
             is
             an
             
               Infallible
               preserver
            
             of
             it
             ,
             and
             none
             of
             their
             Testimonies
             are
             so
             proper
             to
             the
             Church
             of
             Rome
             ,
             but
             they
             would
             equally
             hold
             for
             any
             other
             
               Apostolical
               Churches
            
             at
             that
             time
             .
             
               Gregory
               Nazianzene
            
             indeed
             sayes
             ,
             
               That
               it
               would
               become
               the
               Church
               of
            
             Rome
             
               to
               hold
               the
               entire
               Faith
               alwayes
               :
            
             and
             would
             it
             not
             
               become
               any
               other
               Church
            
             to
             do
             so
             to
             ?
             doth
             this
             import
             that
             she
             shall
             Infallibly
             do
             it
             ,
             or
             rather
             that
             it
             is
             her
             duty
             to
             do
             it
             ?
             And
             if
             these
             then
             be
             
               such
               pregnant
               Authorities
            
             with
             you
             ,
             it
             is
             a
             sign
             there
             is
             little
             or
             nothing
             to
             be
             found
             in
             Antiquity
             for
             your
             purpose
             .
          
           
             But
             before
             we
             end
             this
             Chapter
             ,
             
             we
             are
             called
             to
             a
             new
             task
             on
             occasion
             of
             a
             Testimony
             of
             St.
             Cyril
             produced
             by
             his
             Lordship
             in
             stead
             of
             that
             in
             Bellarmin
             which
             appeared
             not
             in
             that
             Chapter
             ,
             where
             his
             Name
             is
             mentioned
             .
             In
             which
             he
             asserts
             ,
             
               That
               the
               foundation
               and
               firmness
               which
               the
               Church
               of
               Christ
               hath
               ,
               is
               placed
               not
               in
               or
               upon
               the
               person
               ,
               much
               less
               the
               Successour
               of
               St.
            
             Peter
             ;
             
               but
               upon
               the
               Faith
               which
               by
               Gods
               Spirit
               in
               him
               he
               so
               firmly
               professed
               :
            
             
             which
             (
             saith
             his
             Lordship
             )
             
               is
               the
               common
               received
               opinion
               both
               of
               the
               ancient
               Fathers
               and
               of
               the
               Protestants
               .
               Vpon
               this
               Rock
               ,
               that
               is
               ,
               upon
               this
               Faith
               will
               I
               build
               my
               Church
               .
            
             On
             which
             occasion
             you
             run
             presently
             out
             into
             that
             large
             common
             place
             concerning
             
               Tu
               es
               Petrus
            
             ,
             and
             
               super
               hanc
               Petram
            
             ;
             and
             although
             I
             should
             grant
             all
             that
             you
             so
             earnestly
             contend
             for
             ,
             
               viz.
               That
               these
               words
               are
               not
               spoken
               of
               St.
            
             Peters
             Confession
             ,
             
             
               but
               of
               his
               Person
            
             ,
             I
             know
             no
             advantage
             which
             will
             accrue
             to
             your
             cause
             
             by
             it
             .
             For
             although
             very
             many
             of
             the
             Fathers
             understand
             this
             place
             of
             St.
             
               Peters
               Confession
            
             ,
             as
             containing
             in
             it
             the
             ground
             and
             Foundation
             of
             
               Christian
               Religion
               ,
               Thou
               art
               Christ
               the
               Son
               of
               the
               Living
               God
               ,
            
             which
             therefore
             may
             well
             be
             said
             to
             be
             
               the
               Rock
            
             on
             which
             Christ
             would
             build
             his
             Church
             ,
             and
             although
             it
             were
             no
             matter
             of
             difficulty
             to
             defend
             this
             interpretation
             from
             all
             exceptions
             ;
             yet
             because
             I
             think
             it
             not
             improbable
             (
             the
             words
             running
             by
             way
             of
             address
             to
             St.
             Peter
             )
             that
             something
             peculiar
             to
             him
             ,
             is
             contained
             in
             them
             ,
             I
             shall
             not
             contend
             with
             you
             about
             that
             .
             But
             then
             ,
             if
             you
             say
             that
             the
             meaning
             of
             St.
             Peters
             being
             the
             Rock
             ,
             is
             ,
             
               The
               constant
               Infallibility
               in
               Faith
               which
               was
               derived
               from
               St.
            
             Peter
             
               to
               the
               Church
               of
            
             Rome
             ,
             as
             you
             seem
             to
             suggest
             ,
             you
             must
             remember
             you
             have
             a
             new
             task
             to
             make
             good
             ,
             and
             it
             is
             not
             saying
             ,
             That
             St.
             Peter
             was
             meant
             by
             the
             Rock
             ,
             will
             come
             within
             some
             leagues
             of
             doing
             it
             .
             I
             pass
             therefore
             by
             that
             discourse
             as
             a
             thing
             we
             are
             not
             much
             concerned
             in
             ,
             for
             it
             is
             brought
             in
             by
             his
             Lordship
             as
             the
             last
             thing
             out
             of
             that
             testimony
             of
             Cyril
             :
             but
             you
             were
             contented
             to
             let
             go
             the
             other
             more
             material
             Observations
             ,
             that
             you
             might
             more
             freely
             expatiate
             
               super
               hanc
               ●etram
            
             .
             Touching
             Ruffinus
             ,
             I
             grant
             his
             Lordship
             is
             of
             opinion
             ,
             
               That
               he
               neither
               did
               nor
               could
               account
               the
               Roman
               Church
               Infallible
               ,
            
             for
             which
             he
             gives
             this
             reason
             ,
             
               For
               if
               he
               had
               so
               esteemed
               of
               it
               ,
            
             
             
               he
               would
               not
               have
               dissented
               from
               it
               in
               so
               main
               a
               point
               as
               is
               the
               Canon
               of
               Scripture
               as
               he
               plainly
               doth
               :
               For
               reckoning
               up
               the
               Canonical
               Books
               ,
               he
               most
               manifestly
               dissents
               from
               the
               Roman
               Church
               .
               Therefore
               either
            
             Ruffinus
             
               did
               not
               think
               the
               Church
               of
            
             Rome
             
               was
               Infallible
               ,
               or
               else
               the
               Church
               of
            
             Rome
             
               at
               this
               day
               reckons
               up
               more
               Books
               within
               the
               Canon
               ,
               than
               heretofore
               she
               did
               .
               If
               she
               do
               ,
               then
               she
               is
               changed
               in
               a
               main
               point
               of
               Faith
               ,
               the
               Canon
               of
               Scripture
               ,
               and
               is
               absolutely
               convinced
               not
               to
               be
               Infallible
               ;
               for
               if
               she
               were
               right
               in
               her
               reckoning
               then
               ,
               she
               is
               wrong
               now
               ;
               and
               if
               she
               be
               right
               now
               ,
               she
               was
               wrong
               then
               ;
               and
               if
               she
               do
               not
               reckon
               now
               more
               then
               she
               did
               ,
               when
            
             Ruffinus
             
               lived
               ,
               then
               he
               reckons
               fewer
               than
               she
               ,
               and
               so
               dissents
               from
               her
               ,
               which
               doubtless
               he
               durst
               not
               have
               done
               ,
               had
               he
               thought
               her
               judgement
               Infallible
               .
               Yea
               and
               he
               sets
               this
               mark
               upon
               his
               dissent
               besides
               ,
               that
               he
               reckons
               up
               the
               Books
               of
               the
               Canon
               just
               so
               ,
               and
               no
               otherwise
               ,
               then
               as
               he
               received
               them
               out
               of
               the
               Monuments
               of
               the
               fore-Fathers
               ,
               and
               out
               of
               which
               the
               assertions
               of
               our
               Faith
               are
               to
               be
               taken
               .
            
             Now
             what
             have
             you
             to
             say
             to
             this
             strong
             and
             nervous
             Discourse
             of
             his
             Lordship
             ?
             
             Why
             (
             forsooth
             )
             
               this
               argument
               of
               the
               Bishop
               is
               far
               from
               being
               convincing
               .
            
             And
             why
             so
             ?
             For
             (
             say
             you
             )
             
               though
               it
               should
               be
               granted
               that
               the
               Catholick
               Church
            
             (
             the
             Roman
             you
             mean
             )
             
               at
               present
               declares
               more
               books
               to
               be
               contained
               in
               the
               Canon
               ,
               than
               she
               did
               in
            
             Ruffinus
             
               his
               time
               ,
               yet
               this
               could
               be
               no
               errour
               in
               her
               .
            
             That
             is
             strange
             ,
             that
             the
             Church
             should
             declare
             the
             Canon
             to
             be
             compleat
             then
             ,
             without
             these
             books
             ,
             and
             now
             not
             to
             be
             ,
             and
             yet
             neither
             time
             be
             in
             an
             
               errour
               !
               No
            
             (
             say
             you
             )
             
               unless
               it
               be
               shewed
               (
               which
               I
               am
               sure
               cannot
               be
               )
               that
               she
               condemned
               those
               books
               then
               as
               not
               Divine
               Scripture
               ,
               or
               not
               Canonical
               ,
               which
               now
               she
               declares
               to
               be
               Divine
               or
               Canonical
               .
            
             Excellent
             good
             still
             !
             that
             which
             you
             are
             sure
             
               cannot
               be
               shewed
            
             ,
             is
             obvious
             to
             any
             one
             that
             hath
             eyes
             in
             his
             head
             .
             For
             I
             only
             ask
             you
             ,
             Whether
             the
             Church
             of
             Rome
             did
             declare
             any
             Canon
             or
             no
             ,
             in
             that
             age
             ?
             If
             not
             ,
             according
             to
             your
             principles
             those
             who
             lived
             in
             that
             age
             could
             have
             no
             
               Divine
               Faith
            
             as
             to
             the
             Scripture
             :
             if
             she
             did
             declare
             the
             Canon
             of
             Scripture
             ,
             without
             these
             Books
             ,
             did
             she
             not
             thereby
             condemn
             these
             Books
             to
             be
             not
             Canonical
             ?
             For
             you
             say
             ,
             that
             all
             are
             bound
             to
             take
             her
             judgement
             what
             is
             in
             the
             Canon
             and
             what
             not
             ;
             if
             therefore
             she
             did
             not
             put
             them
             into
             the
             Canon
             ,
             did
             she
             not
             leave
             them
             out
             of
             the
             Canon
             ?
             or
             ,
             Can
             you
             find
             any
             medium
             between
             
               being
               put
               in
            
             and
             
               being
               
               left
               out
               ?
               Yes
            
             (
             say
             you
             )
             
               these
               Books
               were
               left
               then
               under
               dispute
               :
            
             with
             whom
             were
             they
             under
             dispute
             ?
             with
             the
             Church
             of
             Rome
             or
             not
             ?
             If
             
               with
               her
            
             ,
             was
             she
             not
             Infallible
             the
             mean
             while
             ,
             when
             so
             great
             a
             matter
             as
             the
             Canon
             of
             Scripture
             was
             
               under
               dispute
            
             with
             her
             ?
             But
             this
             whole
             business
             concerning
             the
             Canon
             of
             Scripture
             is
             largely
             discussed
             already
             ;
             only
             here
             it
             is
             sufficient
             to
             shew
             ,
             how
             you
             are
             pent
             in
             on
             every
             side
             ;
             so
             that
             there
             is
             no
             possibility
             of
             getting
             out
             .
          
           
             
               As
               to
               the
               strait
            
             (
             his
             Lordship
             takes
             notice
             of
             )
             
               that
               the
               Church
               of
            
             Rome
             
               is
               driven
               to
               ,
               in
               borrowing
               a
               testimony
               for
               her
               Infallibility
               from
               one
               whom
               she
               branded
               with
               Heresie
               in
               that
               very
               Book
               from
               whence
               this
               testimony
               is
               taken
            
             ;
             You
             answer
             ,
             
               That
               it
               evidently
               argues
               the
               truth
               and
               uncorruptedness
               of
               that
               Church
               ,
               which
               is
               so
               clear
               that
               even
               her
               Adversaries
               cannot
               but
               confess
               it
               .
            
             But
             if
             they
             confess
             it
             no
             better
             then
             Ruffinus
             doth
             ,
             she
             will
             have
             little
             cause
             to
             applaud
             her self
             for
             her
             Integrity
             in
             that
             respect
             .
             And
             although
             a
             Testimony
             may
             be
             taken
             from
             persons
             suspected
             in
             some
             things
             ,
             yet
             it
             argues
             those
             have
             but
             very
             
               few
               friends
            
             ,
             who
             are
             fain
             to
             make
             use
             of
             their
             enemies
             to
             bear
             witness
             for
             them
             .
             What
             follows
             concerning
             a
             
               particular
               Church
               being
               Infallible
            
             ,
             
             because
             you
             disown
             it
             (
             although
             not
             consonantly
             to
             the
             principles
             of
             your
             party
             as
             was
             shewed
             in
             the
             occasion
             of
             the
             Conference
             )
             I
             pass
             by
             .
          
           
             The
             errours
             of
             the
             
               Church
               of
            
             Rome
             (
             which
             his
             Lordship
             mentions
             ,
             but
             you
             say
             
               proves
               not
            
             )
             you
             shall
             find
             abundantly
             proved
             before
             our
             task
             is
             over
             .
          
           
             Your
             vindication
             of
             Bellarmin
             from
             inconsistency
             in
             saying
             
               A
               proposition
               is
               most
               true
               ,
               and
               yet
               but
               peradventure
               as
               true
               as
               another
               ,
            
             is
             so
             fine
             and
             subtil
             that
             it
             were
             an
             injury
             to
             the
             Reader
             to
             deprive
             him
             of
             the
             pleasure
             of
             perusing
             it
             .
             And
             yet
             when
             all
             is
             done
             ,
             
               a
               Proposition
               very
               false
            
             might
             be
             
               as
               true
            
             as
             this
             which
             Bellarmin
             speaks
             of
             ,
             
               viz.
               That
               the
               Pope
               when
               he
               teacheth
               the
               whole
               Church
               in
               matters
               of
               Faith
               cannot
               erre
               .
            
          
           
             And
             thus
             I
             have
             cleared
             that
             there
             can
             be
             no
             ground
             of
             an
             imputation
             of
             Schism
             on
             our
             Church
             from
             hence
             ,
             that
             the
             
               Roman
               Church
               is
               the
               Catholick
               Church
               ,
            
             which
             acception
             of
             the
             
               Catholick
               Church
            
             I
             have
             manifested
             to
             be
             as
             great
             a
             stranger
             to
             Antiquity
             as
             it
             is
             an
             enemy
             to
             Reason
             :
             And
             that
             the
             calling
             the
             
               Roman
               Church
            
             the
             
               Catholick
               Church
            
             ,
             is
             (
             as
             his
             Lordship
             truly
             saith
             )
             
               a
               meer
               Novelty
            
             and
             
               perfect
               Jesuitism
            
             .
          
        
         
           
           
             CHAP.
             II.
             Protestants
             no
             Schismaticks
             .
          
           
             
               Schism
               a
               culpable
               separation
               ;
               therefore
               the
               Question
               of
               Schism
               ,
               must
               be
               determined
               by
               enquiring
               into
               the
               causes
               of
               it
               .
               The
               plea
               from
               the
               Church
               of
               Rome's
               being
               once
               a
               right
               Church
               ,
               considered
               .
               No
               necessity
               of
               assigning
               the
               punctual
               time
               when
               errours
               crept
               into
               her
               .
               An
               account
               why
               the
               originals
               of
               errours
               seem
               obscure
               .
               By
               Stapleton's
               confession
               ,
               the
               Roman
               and
               Catholick
               Church
               were
               not
               the
               same
               .
               The
               falsity
               of
               that
               assertion
               manifested
               ,
               That
               there
               could
               be
               no
               pure
               Church
               since
               the
               Apostles
               times
               ,
               if
               the
               Roman
               Church
               were
               corrupt
               .
               No
               one
               particular
               Church
               free
               from
               corruptions
               ;
               yet
               no
               separation
               from
               the
               Catholick
               Church
               .
               How
               far
               the
               Catholick
               Church
               may
               be
               said
               to
               erre
               .
               Men
               may
               have
               distinct
               communion
               from
               any
               one
               particular
               Church
               ,
               yet
               not
               separate
               from
               the
               Catholick
               Church
               .
               The
               Testimony
               of
               
                 Petrus
                 de
                 Alliaco
              
               vindicated
               .
               Bellarmin
               not
               mis-cited
               .
               Almain
               full
               to
               his
               Lordships
               purpose
               .
               The
               Romanists
               guilty
               of
               the
               present
               Schism
               ,
               and
               not
               Protestants
               .
               In
               what
               sense
               there
               can
               be
               no
               just
               cause
               of
               Schism
               ;
               and
               how
               far
               that
               concerns
               our
               case
               .
               Protestants
               did
               not
               depart
               from
               the
               Church
               of
               Rome
               ,
               but
               were
               thrust
               out
               of
               it
               .
               The
               Vindication
               of
               the
               Church
               of
               Rome
               from
               Schism
               ,
               at
               last
               depends
               upon
               the
               two
               false
               Principles
               ,
               Of
               her
               Infallibility
               ,
               and
               being
               the
               Catholick
               Church
               .
               The
               Testimonies
               of
               S.
               Bernard
               and
               S.
               Austin
               not
               to
               the
               purpose
               .
               The
               Catalogue
               of
               Fundamentals
               ,
               the
               Churches
               not
               erring
               ,
               &c.
               referr'd
               back
               to
               their
               proper
               places
               .
            
          
           
             
             BEfore
             I
             come
             to
             examine
             the
             particulars
             of
             this
             Chapter
             ,
             it
             will
             be
             necessary
             to
             see
             ,
             what
             the
             state
             of
             the
             Controversie
             was
             ,
             concerning
             Schism
             ,
             between
             his
             Lordship
             and
             his
             Adversary
             .
             His
             Lordship
             delivers
             his
             sense
             clearly
             and
             fully
             in
             these
             words
             ;
             
             
               T
               is
               too
               true
               indeed
               ,
               that
               there
               is
               a
               miserable
               rent
               in
               the
               Church
               ,
               and
               I
               make
               no
               question
               but
               the
               best
               men
               do
               most
               bemoan
               it
               ;
               nor
               is
               he
               a
               Christian
               that
               would
               not
               have
               Vnity
               ,
               might
               he
               have
               it
               with
               Truth
               .
               But
               ,
               I
               never
               said
               ,
               nor
               thought
               ,
               that
               the
               Protestants
               made
               this
               rent
               .
               The
               cause
               of
               the
               Schism
               is
               yours
               ;
               for
               you
               thrust
               us
               from
               you
               ,
               because
               we
               call'd
               for
               truth
               ,
               and
               redress
               of
               abuses
               .
               For
               a
               Schism
               must
               needs
               be
               theirs
               ,
               whose
               the
               cause
               of
               it
               is
               .
               The
               woe
               runs
               full
               out
               of
               the
               mouth
               of
               Christ
               ever
               against
               him
               that
               gives
               the
               offence
               ;
               not
               against
               him
               that
               takes
               it
               ever
               .
            
             And
             in
             the
             Margent
             ,
             shewing
             
               that
               a
               separation
               may
               sometimes
               be
               necessary
               ,
            
             he
             instanceth
             in
             
               the
               orthodox
               departing
               from
               the
               communion
               of
               the
            
             Arrians
             :
             upon
             which
             he
             sayes
             ;
             
               It
               cannot
               be
               that
               a
               man
               should
               do
               well
               in
               making
               a
               Schism
               .
               There
               may
               be
               therefore
               a
               necessary
               separation
               ,
               which
               yet
               incurrs
               not
               the
               guilt
               of
               Schism
               ;
               and
               that
               is
               ,
               when
               Doctrines
               are
               taught
               contrary
               to
               the
               Catholick
               Faith.
            
             And
             after
             saith
             ,
             
               The
               Protestants
               did
               not
               depart
               :
               for
               ,
               departure
               is
               voluntary
               ,
            
             
             
               so
               was
               not
               theirs
               ;
               I
               say
               not
               theirs
               ,
               taking
               their
               whole
               body
               and
               cause
               together
               .
               For
               ,
               that
               some
               among
               them
               were
               peevish
               ,
               and
               some
               ignorantly
               zealous
               ,
               is
               neither
               to
               be
               doubted
               ,
               nor
               is
               there
               danger
               in
               confessing
               it
               .
               Your
               body
               is
               not
               so
               perfect
               (
               I
               wot
               well
               )
               but
               that
               many
               amongst
               you
               are
               as
               pettish
               and
               as
               ignorantly
               zealous
               as
               any
               of
               ours
               .
               You
               must
               not
               suffer
               for
               these
               ,
               nor
               we
               for
               those
               ,
            
             
             
               nor
               should
               the
               Church
               of
               Christ
               for
               either
               .
            
             And
             when
             
               A.
               C.
            
             saith
             ,
             
               That
               though
               the
               Church
               of
            
             Rome
             
               did
               thrust
               the
               Protestants
               from
               her
               by
               excommunication
               ,
               yet
               they
               had
               first
               divided
               themselves
               by
               obstinate
               holding
               and
               teaching
               Opinions
               contrary
               to
               the
            
             Roman
             Faith.
             His
             Lordship
             answers
             ,
             
               So
               then
               
               in
               his
               Opinion
               ,
               Excommunication
               on
               their
               part
               was
               not
               the
               prime
               cause
               of
               this
               division
               ,
               but
               the
               holding
               and
               teaching
               of
               contrary
               Opinions
               .
               Why
               but
               then
               in
               my
               opinion
            
             (
             saith
             he
             )
             
               that
               holding
               and
               teaching
               was
               not
               the
               prime
               cause
               neither
               ,
               but
               the
               corruptions
               and
               superstitions
               of
            
             Rome
             ,
             
               which
               forced
               many
               men
               to
               hold
               and
               teach
               the
               contrary
               :
               So
               ,
               the
               prime
               cause
               was
               theirs
               still
               .
            
             
             And
             
               A.
               C.
            
             telling
             him
             ,
             
               That
               he
               said
               that
               it
               was
               ill
               done
               of
               those
               who
               first
               made
               the
               separation
               .
            
             He
             answers
             ,
             
               That
               though
               he
               remembred
               not
               that
               he
               said
               those
               words
               ;
               yet
               withall
               adds
               ,
               If
               I
               did
               not
               say
               it
               then
               ,
               I
               do
               say
               it
               now
               ;
               and
               most
               true
               it
               is
               ,
               That
               it
               was
               ill
               done
               of
               those
               ,
               whoere
               they
               were
               ,
               who
               first
               made
               the
               separation
               .
               But
               then
            
             A.
             C.
             
               must
               not
               understand
               me
               of
               Actual
               only
               ,
               but
               of
               Causal
               separation
               .
               For
               (
               as
               I
               said
               before
               )
               the
               Schism
               is
               theirs
               ,
               whose
               the
               cause
               of
               it
               is
               :
               and
               he
               makes
               the
               separation
               that
               gives
               the
               first
               just
               cause
               of
               it
               ;
               not
               he
               that
               makes
               an
               actual
               separation
               upon
               a
               just
               cause
               preceding
               .
               And
               this
               is
               so
               evident
               a
               Truth
               ,
               that
            
             A.
             C.
             
               cannot
               deny
               it
               ,
               for
               he
               sayes
               it
               is
               most
               true
               .
            
             These
             passages
             I
             have
             laid
             together
             ,
             that
             the
             Reader
             may
             clearly
             understand
             the
             full
             state
             of
             this
             great
             Controversie
             concerning
             Schism
             ;
             the
             upshot
             of
             which
             ,
             is
             ,
             that
             it
             is
             agreed
             between
             both
             parties
             ,
             that
             all
             separation
             from
             communion
             with
             a
             Church
             ,
             doth
             not
             involve
             in
             it
             the
             guilt
             of
             Schism
             ,
             but
             only
             such
             a
             separation
             as
             hath
             no
             sufficient
             cause
             or
             ground
             for
             it
             .
             So
             that
             the
             Question
             comes
             to
             this
             ,
             Whether
             your
             Church
             were
             not
             guilty
             of
             such
             errours
             and
             corruptions
             ,
             as
             gave
             sufficient
             cause
             for
             such
             a
             separation
             .
             The
             Question
             being
             thus
             stated
             ,
             we
             now
             come
             to
             consider
             how
             you
             make
             good
             your
             part
             in
             it
             .
          
           
             Your
             first
             pretence
             is
             (
             if
             reduced
             into
             argument
             ,
             
             for
             you
             seem
             to
             have
             a
             particular
             pique
             against
             a
             close
             way
             of
             disputing
             )
             
               That
               your
               Church
               is
               a
               right
               and
               orthodox
               Church
               ,
               and
               therefore
               could
               never
               give
               any
               just
               cause
               of
               separation
               from
               it
               .
            
             For
             the
             Lady
             asked
             (
             as
             
               A.
               C.
            
             would
             have
             it
             )
             
               Whether
               the
            
             Roman
             
               Church
               was
               not
               the
               right
               Church
               ;
               not
               ,
               be
               not
               ,
               but
               ,
               was
               not
            
             ;
             that
             is
             ,
             relating
             to
             the
             times
             ,
             before
             the
             breach
             was
             made
             .
             
             Now
             his
             Lordship
             tells
             him
             ,
             
               That
               as
               to
               the
               terms
               he
               might
               take
               his
               choice
               ;
               For
               the
               Church
               of
            
             Rome
             
               neither
               is
               ,
               nor
               was
               the
               right
               Church
               ,
               as
               the
               Lady
               desired
               to
               hear
               .
               A
               particular
               Church
               it
               is
               ,
               and
               was
               ,
               and
               in
               some
               times
               right
               ,
               and
               in
               some
               times
               wrong
               :
               but
               the
               right
               Church
               ,
               or
               the
               Holy
               Catholick
               Church
               ,
               it
               never
               was
               ,
               nor
               ever
               can
               be
               .
               And
               therefore
               was
               not
               such
               before
            
             Luther
             
               and
               others
               left
               it
               ,
               or
               were
               thrust
               from
               it
               .
               A
               particular
               Church
               it
               was
               ;
               but
               then
            
             A.
             C.
             
               is
               not
               distinct
               enough
               here
               neither
               .
               For
               the
               Church
               of
            
             Rome
             ,
             
               both
               was
               ,
               and
               was
               not
               a
               right
               or
               orthodox
               Church
               before
            
             Luther
             
               made
               a
               breach
               from
               it
               .
               For
               the
               word
            
             ante
             ,
             
               before
               ,
               may
               look
               upon
            
             Rome
             ,
             
               and
               that
               Church
               a
               great
               way
               off
               ,
               or
               long
               before
               ;
               and
               then
               in
               the
               prime
               times
               of
               it
               ,
               it
               was
               a
               most
               right
               and
               orthodox
               Church
               .
               But
               it
               may
               look
               also
               nearer
               home
               ,
               and
               upon
               the
               immediate
               times
               before
            
             Luther
             ,
             
               or
               some
               ages
               before
               that
               :
               and
               then
               in
               those
               times
            
             Rome
             
               was
               a
               corrupt
               and
               tainted
               Church
               ,
               far
               from
               being
               Right
               .
               And
               yet
               both
               these
               times
               ,
               before
            
             Luther
             
               made
               his
               breach
            
             .
             And
             so
             he
             concludes
             that
             Section
             with
             this
             clause
             ,
             
               That
               the
            
             Roman
             
               Church
               which
               was
               once
               right
               ,
               is
               now
               become
               wrong
               ,
               by
               embracing
               superstition
               and
               errour
               .
            
             And
             what
             say
             you
             now
             to
             all
             this
             ?
             Two
             things
             you
             have
             to
             return
             in
             answer
             to
             it
             ,
             or
             at
             least
             to
             these
             two
             all
             that
             you
             say
             may
             be
             reduced
             .
             1.
             
             
               That
               if
               the
            
             Roman
             
               Church
               was
               right
               once
               ,
               it
               is
               so
               still
               .
            
             2.
             
             
               That
               if
               the
            
             Roman
             
               Church
               were
               wrong
               before
            
             Luther
             ,
             
               the
               Catholick
               Church
               was
               so
               too
               .
            
             These
             two
             containing
             all
             that
             is
             said
             in
             this
             case
             ,
             must
             be
             more
             particularly
             discussed
             .
          
           
             1.
             
             
               That
               if
               the
            
             Roman
             
               was
               the
               right
               Church
               ,
               it
               still
               is
               so
               ,
            
             
             
               seeing
               no
               change
               can
               be
               shewn
               in
               her
               Doctrine
               .
               If
               there
               have
               been
               a
               change
               ,
               let
               it
               appear
               when
               ,
               
               and
               in
               what
               the
               change
               was
               made
               .
            
             Thus
             you
             say
             :
             but
             you
             know
             his
             Lordship
             never
             granted
             ,
             that
             the
             Roman
             Church
             ever
             was
             
               the
               right
               Church
            
             (
             in
             the
             sense
             you
             take
             those
             words
             for
             the
             
               true
               Catholick
               Church
            
             ;
             )
             that
             it
             was
             once
             a
             
               right
               particular
               Church
            
             he
             acknowledged
             ,
             and
             as
             such
             was
             afterwards
             tainted
             with
             errours
             and
             corruptions
             .
             If
             so
             ,
             
               you
               desire
               to
               know
               what
               these
               were
               ,
            
             and
             
               when
               they
               came
               in
            
             ;
             to
             the
             former
             I
             shall
             reserve
             an
             Answer
             till
             I
             come
             to
             the
             third
             part
             of
             my
             task
             ,
             where
             you
             shall
             have
             an
             account
             of
             them
             ;
             to
             the
             latter
             ,
             
               the
               time
               when
               these
               came
               in
               ,
            
             because
             this
             is
             so
             much
             insisted
             on
             by
             your
             party
             ,
             I
             shall
             return
             you
             an
             Answer
             in
             this
             place
             .
             And
             that
             I
             shall
             do
             in
             these
             following
             Propositions
             .
          
           
             1.
             
             
               Nothing
               can
               be
               more
               unreasonable
               ,
               than
               to
               deny
               ,
               that
               errours
               and
               corruptions
               have
               come
               into
               a
               Church
               ,
               meerly
               because
               the
               punctual
               time
               of
               their
               coming
               in
               cannot
               be
               assigned
               .
            
             For
             ,
             Will
             any
             one
             question
             the
             birth
             of
             an
             Infant
             ,
             because
             he
             cannot
             know
             the
             time
             of
             his
             conception
             ?
             Will
             any
             one
             deny
             there
             are
             tares
             in
             the
             field
             ,
             because
             he
             did
             not
             see
             them
             sown
             ?
             and
             our
             Saviour
             hath
             told
             us
             ,
             
             That
             the
             
               time
               of
               sowing
               tares
               by
               the
               enemy
               ,
               was
               ,
               when
               the
               men
               were
               asleep
               .
            
             So
             we
             say
             ,
             The
             errours
             and
             corruptions
             of
             your
             Church
             came
             in
             ,
             in
             a
             time
             of
             great
             Ignorance
             ,
             when
             little
             notice
             was
             taken
             of
             them
             ,
             and
             few
             records
             preserved
             of
             those
             times
             and
             all
             the
             passages
             of
             them
             .
             Since
             Learning
             and
             Religion
             commonly
             decay
             and
             flourish
             together
             ,
             How
             is
             it
             possible
             there
             should
             be
             as
             exact
             an
             account
             given
             of
             the
             decay
             of
             Religion
             ,
             as
             of
             the
             flourishing
             of
             it
             ?
             Besides
             ,
             Are
             there
             not
             many
             things
             you
             judge
             errours
             and
             corruptions
             your selves
             ,
             which
             you
             can
             give
             no
             account
             when
             they
             first
             entred
             into
             the
             Church
             ?
             As
             the
             necessity
             of
             communicating
             Infants
             ;
             name
             us
             the
             person
             who
             first
             broached
             that
             Doctrine
             ,
             and
             the
             time
             in
             which
             it
             was
             first
             received
             in
             the
             Church
             ?
             That
             no
             souls
             of
             men
             departed
             ,
             shall
             see
             God
             till
             the
             day
             of
             resurrection
             ,
             is
             ,
             I
             suppose
             ,
             with
             you
             ,
             an
             errour
             ;
             yet
             it
             would
             puzzle
             you
             to
             find
             out
             the
             first
             Authour
             of
             it
             .
             So
             for
             the
             rebaptizing
             Hereticks
             ,
             and
             many
             things
             of
             a
             like
             nature
             ,
             it
             is
             easier
             to
             shew
             ,
             when
             they
             appeared
             publickly
             ,
             than
             when
             they
             first
             came
             into
             the
             Church
             .
             And
             as
             evident
             is
             it
             ,
             in
             the
             decay
             of
             the
             primitive
             Discipline
             of
             the
             Church
             ,
             the
             altering
             the
             orders
             of
             penitents
             ,
             and
             the
             rites
             belonging
             to
             them
             ,
             the
             leaving
             of
             the
             
               communicatory
               Letters
            
             between
             Churches
             ,
             and
             many
             other
             customes
             of
             the
             Church
             grown
             into
             disuse
             ;
             and
             yet
             I
             suppose
             you
             will
             not
             presume
             to
             name
             the
             persons
             who
             first
             altered
             the
             former
             orders
             of
             the
             Church
             ;
             and
             methinks
             ,
             this
             is
             as
             reasonable
             as
             the
             naming
             the
             punctual
             time
             when
             other
             corruptions
             came
             in
             .
             If
             you
             say
             ,
             the
             primitive
             Discipline
             decayed
             gradually
             and
             insensibly
             ;
             so
             say
             I
             ,
             that
             the
             Churches
             corruptions
             came
             in
             as
             the
             other
             went
             out
             ,
             in
             the
             same
             gradual
             and
             insensible
             manner
             ;
             and
             if
             you
             cannot
             name
             the
             precise
             time
             of
             the
             one
             ,
             it
             is
             not
             reasonable
             you
             should
             expect
             the
             other
             from
             us
             .
          
           
             2.
             
             
               We
               may
               have
               sufficient
               reason
               to
               judge
               what
               are
               errours
               and
               corruptions
               in
               a
               Church
               ,
               though
               we
               cannot
               fix
               on
               the
               time
               when
               they
               came
               in
               :
            
             Which
             is
             ,
             by
             comparing
             them
             with
             that
             Rule
             of
             Faith
             which
             is
             delivered
             down
             by
             an
             interrupted
             tradition
             to
             us
             ,
             and
             with
             the
             practice
             of
             the
             first
             Ages
             of
             the
             
               Christian
               Church
            
             .
             What
             is
             apparently
             contrary
             to
             either
             of
             these
             ,
             we
             have
             reason
             to
             reject
             ,
             though
             we
             cannot
             determine
             when
             it
             first
             came
             in
             .
             For
             as
             long
             as
             these
             are
             our
             certain
             standards
             ,
             it
             matters
             not
             who
             first
             departed
             from
             them
             ,
             as
             long
             as
             we
             see
             that
             they
             have
             departed
             .
             But
             when
             we
             own
             an
             absolute
             and
             infallible
             Rule
             of
             Faith
             and
             manners
             ,
             to
             question
             ,
             Whether
             any
             thing
             contrary
             to
             it
             ,
             be
             an
             errour
             or
             no
             ,
             because
             we
             cannot
             
             tell
             when
             it
             first
             began
             ,
             would
             be
             ,
             as
             if
             the
             Aegyptians
             ,
             when
             they
             saw
             their
             Land
             overflowed
             by
             the
             Nile
             ,
             should
             question
             ,
             Whether
             it
             were
             so
             or
             no
             ,
             because
             they
             could
             not
             find
             out
             the
             head
             of
             Nilus
             .
          
           
             3.
             
             
               They
               who
               assert
               their
               Doctrines
               and
               Practices
               to
               be
               Apostolical
               ,
               are
               bound
               to
               shew
               the
               continued
               succession
               of
               them
               from
               the
               Apostles
               times
               .
            
             And
             if
             they
             fail
             in
             this
             ,
             upon
             their
             own
             principles
             ,
             they
             must
             be
             errours
             and
             corruptions
             ,
             though
             the
             
               punctual
               time
            
             of
             their
             first
             obtaining
             in
             the
             Church
             ,
             cannot
             be
             set
             down
             .
             Since
             therefore
             you
             affirm
             ,
             you
             are
             bound
             to
             prove
             .
             If
             you
             say
             ,
             The
             judgement
             of
             your
             Church
             being
             infallible
             ,
             you
             need
             prove
             no
             more
             than
             that
             .
             I
             answer
             ,
             you
             must
             prove
             that
             this
             Infallibility
             then
             ,
             hath
             been
             ever
             received
             in
             the
             Church
             ;
             but
             if
             there
             be
             not
             the
             least
             footstep
             of
             it
             in
             the
             records
             of
             the
             ancient
             Church
             ,
             we
             justly
             look
             on
             this
             as
             an
             errour
             of
             the
             
               first
               magnitude
            
             ,
             though
             we
             cannot
             tell
             you
             the
             minute
             of
             its
             
               first
               rising
            
             .
          
           
             4.
             
             
               We
               have
               sufficient
               evidence
               from
               your selves
               ,
               that
               many
               Doctrines
               and
               Practices
               are
               owned
               by
               you
               ,
               which
               are
               of
               no
               great
               antiquity
               in
               the
               Christian
               Church
               .
            
             Thus
             ,
             by
             the
             confession
             of
             
               Scotus
               ,
               Transubstantiation
            
             is
             no
             elder
             than
             the
             Council
             of
             
               Lateran
               ,
               Purgatory
            
             not
             much
             heard
             of
             in
             the
             primitive
             Church
             by
             the
             acknowledgement
             of
             
               Bishop
               Fisher
               ,
               Communion
            
             in
             
               one
               kind
            
             confessed
             by
             most
             to
             be
             contrary
             to
             the
             primitive
             practice
             and
             institution
             ,
             
               Prayer
               in
               an
               unknown
               tongue
            
             can
             be
             no
             elder
             than
             the
             general
             disuse
             of
             the
             
               Latin
               tongue
            
             in
             the
             
               Roman
               Provinces
            
             .
             And
             so
             for
             many
             others
             ,
             for
             which
             we
             have
             the
             confessions
             of
             your
             own
             party
             ;
             but
             I
             need
             not
             insist
             upon
             that
             ,
             since
             your
             very
             Doctrine
             of
             the
             Churches
             power
             to
             declare
             matters
             of
             Faith
             ,
             may
             make
             things
             necessary
             in
             one
             Age
             ,
             which
             were
             not
             in
             a
             foregoing
             ,
             and
             ,
             in
             that
             case
             ,
             sure
             it
             is
             no
             great
             difficulty
             to
             tell
             you
             ,
             when
             some
             things
             of
             School-points
             became
             
               necessary
               Doctrines
            
             ;
             but
             then
             the
             Question
             goes
             off
             from
             the
             time
             to
             the
             matter
             ,
             Whether
             any
             thing
             declared
             by
             your
             Church
             can
             be
             an
             errour
             :
             but
             of
             that
             ,
             enough
             hath
             been
             said
             already
             .
          
           
             5.
             
             
               There
               may
               be
               a
               sufficient
               account
               given
               ,
               why
               the
               beginnings
               of
               errours
               and
               corruptions
               in
               your
               Church
               have
               been
               so
               obscure
               ;
               because
            
             they
             came
             not
             in
             all
             of
             a
             sudden
             ,
             but
             some
             at
             one
             time
             ,
             some
             at
             another
             ,
             because
             they
             rise
             gradually
             ,
             as
             is
             apparent
             in
             Invocation
             of
             Saints
             ,
             and
             Worship
             of
             
               Images
               ,
               because
            
             many
             of
             those
             things
             which
             ended
             in
             great
             corruptions
             ,
             were
             taken
             up
             at
             first
             out
             of
             good
             designs
             ,
             to
             win
             more
             upon
             the
             Gentile
             world
             ,
             because
             many
             things
             were
             at
             first
             practised
             freely
             ,
             which
             afterwards
             were
             urged
             as
             
               necessary
               ;
               because
               Barbarism
            
             came
             into
             the
             Church
             along
             with
             these
             
               corruptions
               ;
               because
            
             many
             who
             gave
             occasion
             to
             them
             ,
             were
             persons
             of
             great
             esteem
             in
             their
             age
             ,
             and
             others
             strove
             to
             follow
             their
             example
             more
             than
             the
             Rule
             ;
             because
             the
             state
             of
             the
             Church
             did
             very
             much
             alter
             from
             it self
             in
             several
             ages
             ,
             which
             altered
             mens
             apprehensions
             and
             judgements
             of
             things
             ,
             in
             regard
             of
             their
             suitableness
             and
             necessity
             ;
             because
             those
             persons
             who
             brought
             in
             ,
             and
             contended
             for
             these
             things
             ,
             were
             the
             persons
             chiefly
             in
             power
             then
             in
             the
             Church
             ,
             which
             hindered
             their
             being
             cast
             out
             of
             communion
             as
             others
             had
             been
             ;
             because
             a
             long
             time
             most
             of
             these
             errours
             and
             corruptions
             ,
             were
             but
             the
             private
             opinions
             and
             practices
             of
             a
             faction
             ,
             though
             then
             the
             more
             prevalent
             in
             the
             Church
             ,
             and
             therefore
             not
             so
             vehemently
             opposed
             in
             the
             first
             rise
             of
             them
             ,
             as
             when
             this
             imposthumated
             matter
             was
             grown
             to
             a
             head
             ,
             and
             then
             there
             was
             a
             necessity
             of
             lancing
             it
             .
             These
             ,
             and
             several
             other
             reasons
             might
             be
             given
             ,
             why
             the
             first
             originals
             of
             errours
             and
             corruptions
             in
             your
             Church
             ,
             cannot
             with
             so
             much
             clearness
             be
             manifested
             ,
             as
             that
             they
             were
             errours
             and
             corruptions
             :
             Although
             such
             ,
             
             who
             would
             take
             the
             pains
             to
             travel
             in
             an
             argument
             of
             that
             nature
             ,
             might
             with
             very
             great
             probability
             ,
             trace
             the
             most
             both
             of
             your
             errours
             and
             corruptions
             to
             the
             time
             and
             age
             ,
             when
             they
             were
             first
             publickly
             owned
             and
             received
             .
             But
             thus
             much
             may
             here
             suffice
             as
             to
             your
             demand
             ,
             
               That
               if
               your
               Church
               be
               not
               the
               same
               she
               was
               ,
               we
               should
               mention
               the
               time
               ,
               when
               the
               change
               was
               made
               .
            
             As
             though
             Chronical
             distempers
             could
             not
             be
             known
             ,
             unless
             we
             could
             set
             down
             the
             punctual
             time
             of
             their
             first
             on-set
             .
             The
             distempers
             of
             your
             Church
             are
             Hectical
             ,
             I
             wish
             not
             in
             that
             respect
             ,
             that
             
               they
               are
               seldome
               fully
               discovered
               ,
               till
               they
               be
               incurable
               .
            
          
           
             2.
             
             You
             answer
             ,
             
               That
               if
               your
               Church
               hath
               erred
               ,
               the
               Catholick
               Church
               hath
               done
               so
               too
            
             ;
             
             for
             which
             you
             say
             two
             things
             .
             1.
             
             
               That
               in
               this
               dispute
               the
            
             Roman
             
               Church
               ,
               and
               the
               Catholick
               Church
               ,
               are
               all
               one
               .
            
             2.
             
             
               That
               then
               there
               was
               no
               one
               visible
               Church
               untainted
               ,
            
             
             
               uncorrupt
               ,
               right
               ,
               orthodox
               throughout
               the
               whole
               world
               .
            
             1.
             
             You
             learnedly
             tell
             us
             ,
             
               That
               the
            
             Roman
             
               and
               Catholick
               Church
               are
               all
               one
               in
               this
               dispute
               ,
            
             and
             most
             discreetly
             tell
             his
             Lordship
             ,
             
               That
               he
               beggs
               the
               Question
               in
               supposing
               the
               contrary
            
             ;
             but
             you
             know
             whose
             arts
             those
             are
             to
             charge
             their
             neighbours
             with
             that
             ,
             they
             were
             sure
             to
             be
             told
             of
             themselves
             ,
             if
             the
             other
             had
             spoke
             first
             .
             But
             very
             worthily
             you
             prove
             this
             ,
             from
             D.
             Stapleton
             ,
             who
             offers
             to
             confirm
             his
             assertion
             by
             that
             which
             overthrows
             yours
             .
             He
             sayes
             ,
             
               That
               amongst
               the
               Ancients
               ,
               the
            
             Roman
             
               Church
               ,
               and
               the
               Catholick
               Church
               were
               taken
               for
               the
               same
               ,
               and
               his
               reason
               is
               ,
               because
               the
               communion
               of
               the
            
             Roman
             
               Church
               was
               most
               certainly
               and
               evidently
               with
               the
               whole
               Catholick
               .
            
             And
             ,
             Can
             any
             thing
             then
             be
             more
             plain
             ,
             than
             that
             the
             Roman
             and
             
               Catholick
               Church
            
             were
             not
             the
             same
             ?
             For
             ,
             Can
             any
             thing
             be
             the
             measure
             of
             it self
             ?
             If
             it
             were
             therefore
             
               Catholick
               ,
               because
            
             agreeing
             with
             the
             
               Catholick
               Church
            
             ,
             then
             it
             was
             not
             
               causally
               the
               Catholick
               Church
            
             ,
             but
             only
             by
             way
             of
             communion
             and
             participation
             .
             If
             I
             should
             say
             ,
             That
             a
             man
             and
             a
             living-creature
             ,
             are
             the
             same
             ,
             and
             should
             give
             this
             reason
             for
             it
             ,
             Because
             man
             agrees
             in
             every
             thing
             with
             the
             nature
             of
             a
             living
             creature
             ;
             doth
             this
             imply
             ,
             that
             the
             formal
             notion
             of
             man
             ,
             and
             a
             living-creature
             ,
             are
             the
             same
             ?
             or
             only
             that
             man
             partakes
             so
             much
             of
             the
             properties
             of
             a
             living
             creature
             ,
             that
             he
             may
             well
             receive
             the
             denomination
             ?
             So
             it
             is
             here
             with
             the
             
               Roman
               Church
            
             ,
             that
             might
             well
             be
             called
             Catholick
             by
             the
             Ancients
             ,
             because
             it
             did
             partake
             of
             the
             properties
             of
             the
             
               Catholick
               Church
            
             ,
             but
             not
             as
             though
             the
             
               formal
               Reason
            
             of
             a
             Churches
             being
             Catholick
             ,
             came
             from
             partaking
             of
             communion
             with
             the
             
               Roman
               Church
            
             ;
             as
             you
             assert
             ,
             wherein
             you
             are
             diametrically
             opposite
             to
             Stapleton
             ,
             for
             he
             makes
             the
             reason
             ,
             why
             the
             
               Roman
               Church
            
             was
             Catholick
             ,
             to
             be
             ,
             Because
             it
             had
             communion
             with
             the
             
               Catholick
               Church
            
             .
             By
             which
             it
             is
             evident
             ,
             that
             the
             notion
             of
             the
             
               Catholick
               Church
            
             was
             much
             larger
             than
             that
             of
             the
             
               Roman
               Church
            
             .
             Besides
             ,
             Stapleton
             only
             saith
             ,
             
               That
               the
               Ancients
               thought
               so
            
             ,
             and
             surely
             they
             thought
             so
             only
             of
             the
             
               Roman
               Church
            
             of
             their
             own
             time
             ;
             which
             might
             then
             have
             certain
             communion
             with
             the
             
               Catholick
               Church
            
             ,
             and
             yet
             not
             have
             so
             in
             the
             next
             age
             ensuing
             ;
             therefore
             ,
             though
             the
             
               Catholick
               Church
            
             continue
             ever
             the
             same
             ,
             and
             incorrupt
             ,
             it
             will
             by
             no
             means
             follow
             ,
             that
             the
             
               Roman
               Church
            
             must
             do
             so
             too
             .
             Whatever
             
               A.
               C.
            
             or
             you
             understand
             by
             the
             
               Catholick
               Church
            
             ,
             is
             not
             ,
             as
             you
             elsewhere
             phrase
             it
             ,
             a
             
               straws
               matter
            
             ,
             unless
             you
             proved
             better
             than
             you
             have
             done
             ,
             that
             the
             proper
             notion
             of
             the
             
               Holy
               Catholick
               Church
            
             ,
             is
             the
             same
             with
             
               those
               who
               agree
               with
               the
               Church
               of
            
             Rome
             
               in
               Doctrine
               and
               Communion
            
             .
             Which
             is
             your
             fundamental
             mistake
             ,
             and
             a
             thing
             you
             would
             fain
             have
             taken
             for
             granted
             ,
             without
             the
             least
             shadow
             of
             a
             solid
             proof
             .
          
           
           
             But
             there
             may
             be
             more
             force
             in
             your
             second
             Answer
             ,
             
               That
               if
               the
            
             Roman
             
               Church
               were
               wrong
               and
               corrupted
               ,
               it
               follows
               ,
               that
               not
               only
               for
               some
               time
               ,
            
             
             
             
               but
               for
               many
               ages
               before
            
             Luther
             ,
             
               yea
               even
               up
               to
               the
               Apostles
               times
               ,
               there
               was
               no
               one
               visible
               Church
               untainted
               ,
               uncorrupt
               ,
               right
               ,
               orthodox
               throughout
               the
               whole
               world
               .
            
             It
             were
             worth
             our
             while
             to
             know
             what
             you
             mean
             by
             
               no
               one
               Visible
               Church
            
             ;
             Do
             you
             think
             there
             are
             ,
             or
             may
             be
             ,
             more
             
               Visible
               Churches
            
             than
             one
             ,
             taking
             the
             
               Visible
               Church
            
             in
             its
             proper
             sense
             for
             the
             
               Catholick
               Visible
               Church
            
             ?
             If
             this
             be
             your
             meaning
             in
             general
             ,
             how
             unhappily
             soever
             it
             be
             expressed
             ,
             
               viz.
               that
               then
               it
               follows
               ,
               there
               could
               be
               no
               Visible
               Church
               at
               all
               with
               whom
               we
               might
               have
               communion
            
             ;
             I
             see
             not
             how
             it
             is
             proved
             by
             what
             you
             bring
             :
             But
             if
             this
             be
             all
             you
             aim
             at
             (
             for
             no
             further
             your
             arguments
             will
             carry
             you
             )
             that
             there
             was
             
               no
               one
               Visible
               Church
               untainted
            
             ,
             i.
             e.
             
               no
               one
               Church
               of
               a
               distinct
               communion
               from
               other
               Churches
            
             altogether
             free
             from
             errour
             ;
             I
             see
             no
             such
             dangerous
             consequence
             in
             the
             owning
             it
             .
             But
             if
             it
             were
             so
             ,
             when
             Luther
             began
             to
             oppose
             the
             corruptions
             of
             the
             Church
             of
             Rome
             ,
             How
             doth
             it
             follow
             that
             it
             must
             be
             so
             
               even
               up
               to
               the
               Apostles
               times
               ?
            
             But
             we
             ought
             to
             see
             ,
             how
             you
             prove
             your
             assertion
             .
             
               For
               if
               in
               all
               those
               Ages
               the
            
             Roman
             
               Church
               were
               wrong
               ,
               corrupted
               ,
               and
               tainted
               ;
               and
               all
               those
               likewise
               that
               disagreed
               from
               her
               ,
            
             viz.
             Hussites
             ,
             Albigenses
             ,
             Waldenses
             ,
             Wicklevites
             ,
             Greeks
             ,
             Abyssins
             ,
             Armenians
             ,
             &c.
             
               had
               in
               them
               corrupt
               Doctrine
               during
               those
               ages
               (
               as
               't
               is
               certain
               they
               had
               ,
               neither
               could
               the
               Relator
               deny
               it
               )
               I
               say
               ,
               If
               the
            
             Roman
             
               Church
               was
               thus
               corrupt
               ;
               it
               follows
               ,
               that
               not
               only
               for
               some
               time
               ,
               but
               for
               many
               ages
               before
            
             Luther
             ,
             
               yea
               even
               up
               to
               the
               Apostles
               times
               ,
               there
               was
               no
               one
               Visible
               Church
               untainted
               ,
               incorrupt
               ,
               right
               ,
               and
               orthodox
               ,
               throughout
               the
               whole
               world
               .
               And
               consequently
               ,
               that
               during
               the
               said
               ages
               ,
               every
               good
               Christian
               was
               in
               conscience
               obliged
               in
               some
               point
               of
               Christian
               belief
               or
               other
               ,
               to
               contradict
               the
               Doctrine
               ,
               and
               desert
               the
               communion
               of
               all
               Visible
               Churches
               in
               the
               world
               ,
            
             &c.
             
             
               Whence
               it
               would
               further
               follow
               ,
               that
               Schism
               or
               separation
               from
               the
               external
               communion
               of
               the
               whole
               Church
               might
               be
               not
               only
               lawful
               ,
               but
               even
               necessary
               ;
               which
               is
               impossible
               ,
               as
               being
               contrary
               to
               the
               very
               essential
               predicates
               of
               Schism
               ,
               which
               is
               defined
               to
               be
               ,
               A
               voluntary
               or
               wilful
               departure
               (
               such
               as
               no
               just
               cause
               ,
               or
               reason
               ,
               can
               be
               given
               of
               it
               )
               from
               the
               communion
               of
               the
               whole
               Church
               .
            
             Three
             things
             this
             discourse
             of
             yours
             may
             be
             resolved
             into
             .
             1.
             
             
               That
               if
               in
            
             Luthers
             
               time
               the
            
             Roman
             
               Church
               was
               corrupt
               ,
               then
               there
               was
               no
               one
               Visible
               Church
               uncorrupt
               .
            
             2.
             
             
               That
               if
               so
               ,
               it
               follows
               that
               there
               was
               none
               uncorrupt
               even
               up
               to
               the
               Apostles
               times
               .
            
             3.
             
             
               That
               if
               there
               were
               no
               one
               Visible
               Church
               uncorrupt
               ,
               then
               it
               was
               necessary
               to
               separate
               from
               the
               external
               communion
               of
               the
               whole
               Church
               .
            
             To
             every
             one
             of
             these
             I
             shall
             return
             a
             peculiar
             and
             distinct
             Answer
             .
             To
             the
             first
             I
             say
             ,
             That
             the
             utmost
             you
             can
             prove
             from
             hence
             ,
             is
             ,
             That
             there
             was
             
               no
               one
               Church
               of
               any
               distinct
               communion
               from
               others
               ,
            
             which
             was
             free
             from
             all
             errours
             .
             And
             what
             great
             absurdity
             is
             there
             in
             saying
             so
             ?
             Unless
             you
             could
             prove
             ,
             that
             there
             must
             be
             
               some
               one
               Church
            
             in
             all
             ages
             of
             the
             world
             ,
             which
             must
             be
             free
             from
             all
             kind
             or
             possibility
             of
             errour
             .
             And
             when
             you
             have
             done
             this
             ,
             I
             shall
             acknowledge
             it
             absurd
             to
             say
             the
             contrary
             ;
             but
             otherwise
             that
             very
             supposition
             seems
             to
             have
             the
             greater
             absurdity
             in
             it
             ;
             because
             it
             restrains
             the
             utmost
             supposable
             priviledges
             of
             the
             
               truly
               Catholick
               Church
            
             ,
             to
             a
             
               particular
               Church
               of
               some
               one
               denomination
               .
            
             What
             then
             if
             we
             grant
             that
             in
             Luthers
             time
             ,
             there
             was
             
               no
               one
               Visible
               Church
            
             free
             from
             errours
             and
             corruptions
             ?
             What
             if
             we
             should
             say
             ,
             in
             our
             own
             times
             ?
             What
             if
             ,
             in
             elder
             times
             ?
             For
             that
             which
             is
             possible
             to
             be
             ,
             may
             be
             supposed
             actually
             in
             any
             time
             .
             If
             it
             be
             possible
             for
             one
             particular
             Church
             to
             fall
             into
             errours
             and
             corruptions
             ,
             Why
             is
             it
             not
             for
             another
             ?
             (
             unless
             some
             particular
             priviledge
             of
             Infallibility
             
             be
             pretended
             ;
             but
             that
             is
             not
             our
             present
             Question
             )
             if
             it
             be
             possible
             for
             every
             
               particular
               Church
            
             to
             fall
             into
             errour
             ,
             Why
             may
             not
             that
             possibility
             come
             into
             act
             in
             one
             Age
             ,
             as
             well
             as
             several
             ?
             Is
             there
             any
             promise
             that
             there
             shall
             be
             a
             succession
             and
             course
             of
             erring
             in
             Churches
             ,
             that
             one
             Church
             must
             erre
             for
             one
             age
             ,
             and
             another
             for
             the
             next
             ?
             but
             that
             it
             shall
             never
             fall
             out
             ,
             that
             by
             any
             means
             whatsoever
             they
             shall
             erre
             together
             ?
             If
             there
             be
             no
             such
             promise
             to
             the
             contrary
             ,
             the
             reason
             of
             the
             thing
             will
             hold
             ,
             that
             they
             may
             all
             erre
             at
             the
             same
             time
             .
             No
             ,
             say
             you
             ,
             
               for
               then
               it
               would
               follow
               ,
               that
               the
               Catholick
               Church
               might
               erre
               .
            
             To
             that
             I
             answer
             ,
             1.
             
             Either
             you
             mean
             by
             that
             ,
             that
             all
             societies
             in
             the
             
               Christian
               world
            
             may
             concurr
             in
             the
             same
             errour
             ,
             or
             else
             that
             several
             of
             them
             may
             have
             several
             errours
             :
             and
             this
             latter
             is
             it
             only
             which
             you
             prove
             ,
             for
             you
             do
             not
             suppose
             that
             the
             
               Romanists
               ,
               Hussites
               ,
               Albigenses
               ,
               &c.
            
             were
             all
             guilty
             of
             the
             same
             errours
             ,
             but
             that
             these
             several
             societies
             were
             guilty
             of
             several
             errours
             ;
             and
             therefore
             from
             hence
             it
             follows
             not
             ,
             that
             they
             may
             all
             concurr
             in
             the
             same
             errour
             ,
             which
             is
             the
             only
             way
             to
             prove
             that
             the
             
               Church
               as
               Catholick
            
             may
             erre
             ,
             for
             otherwise
             you
             only
             prove
             ,
             that
             the
             several
             particular
             Churches
             ,
             which
             make
             up
             the
             Catholick
             ,
             may
             fall
             into
             errour
             .
             2.
             
             Supposing
             all
             these
             Churches
             should
             agree
             in
             one
             errour
             ,
             (
             which
             is
             more
             than
             you
             have
             proved
             ,
             or
             ,
             it
             may
             be
             ,
             can
             )
             have
             you
             proved
             that
             they
             concurr
             in
             such
             an
             errour
             ,
             which
             destroies
             the
             Being
             of
             the
             
               Catholick
               Church
            
             ?
             For
             you
             would
             do
             well
             to
             evince
             ,
             that
             the
             Church
             is
             secured
             from
             any
             but
             such
             errours
             which
             destroy
             its
             Being
             ;
             for
             the
             means
             of
             proving
             ,
             That
             the
             
               Catholick
               Church
            
             cannot
             erre
             ,
             are
             built
             on
             the
             promises
             of
             its
             perpetuity
             ;
             now
             those
             can
             only
             prove
             that
             the
             Church
             is
             secured
             from
             
               Fundamental
               errours
            
             ,
             for
             those
             are
             such
             only
             which
             destroy
             its
             Being
             .
             And
             so
             his
             Lordship
             tells
             you
             ,
             
             
               That
               the
               whole
               Church
               cannot
               universally
               erre
               in
               the
               Doctrine
               of
               Faith
               ,
               is
               most
               true
               ,
               and
               granted
               by
               divers
               Protestants
               (
               so
               you
               will
               but
               understand
               it
               s
               not
               erring
               in
               absolute
               Fundamental
               Doctrines
               )
            
             and
             this
             he
             proves
             ,
             
               from
               that
               promise
               of
               Christ
               ,
               That
               the
               Gates
               of
               Hell
               shall
               not
               prevail
               against
               it
               .
            
             So
             that
             the
             
               Catholick
               Churche's
            
             not
             erring
             ,
             and
             the
             perpetuity
             of
             the
             
               Catholick
               Church
            
             do
             with
             us
             ,
             
             mean
             the
             same
             thing
             .
             For
             his
             Lordship
             grants
             ,
             
               That
               she
               may
               erre
               in
               superstructures
               ,
               and
               deductions
               ,
               and
               other
               By
               ,
               and
               Vnnecessary
               truths
               ,
               if
               her
               curiosity
               ,
               or
               other
               weakness
               ,
               carry
               her
               beyond
               ,
               or
               cause
               her
               to
               fall
               short
               of
               her
               Rule
               .
            
             There
             is
             then
             a
             great
             difference
             between
             saying
             ,
             
               That
               the
               Catholick
               Church
               cannot
               erre
               ,
            
             which
             is
             no
             more
             than
             to
             say
             ,
             
               That
               there
               shall
               be
               alwaies
               a
               Catholick
               Church
               ,
            
             and
             saying
             ,
             
               That
               there
               must
               be
               alwaies
               some
               one
               Visible
               Church
               ,
            
             which
             must
             be
             free
             from
             all
             errour
             and
             corruption
             .
             For
             this
             we
             deny
             ,
             and
             you
             produce
             no
             reason
             at
             all
             to
             prove
             it
             .
             Granting
             ,
             that
             all
             particular
             Churches
             ,
             whether
             of
             
               Romanists
               ,
               Greeks
            
             ,
             or
             others
             ,
             are
             subject
             to
             errours
             and
             corruptions
             ,
             we
             assert
             no
             more
             of
             them
             ,
             than
             you
             grant
             your selves
             ,
             that
             any
             
               particular
               Church
            
             is
             subject
             to
             ;
             for
             the
             only
             ground
             ,
             why
             you
             would
             have
             your
             Church
             exempt
             from
             errour
             ,
             is
             ,
             the
             supposing
             her
             not
             to
             be
             a
             particular
             ,
             but
             the
             
               Catholick
               Church
            
             ,
             which
             implies
             ,
             that
             if
             she
             were
             only
             
               a
               particular
               Church
            
             (
             as
             she
             is
             no
             more
             )
             she
             might
             be
             subject
             to
             errours
             as
             well
             as
             other
             Churches
             .
             And
             what
             incongruity
             then
             there
             is
             in
             asserting
             ,
             that
             there
             may
             be
             
               no
               one
               Visible
               Church
            
             of
             any
             particular
             denomination
             free
             from
             all
             errour
             and
             corruption
             ,
             I
             cannot
             understand
             .
          
           
             But
             further
             ,
             you
             say
             ,
             
               If
               there
               were
               no
               one
               Visible
               Church
               then
               free
               from
               errour
               ,
            
             
             
               it
               follows
               ,
               not
               only
               for
               some
               time
               ,
               but
               for
               many
               ages
               before
            
             Luther
             ,
             
               yea
               even
               up
               to
               the
               Apostles
               times
               ,
               there
               was
               no
               one
               Visible
               Church
               untainted
               throughout
               the
               whole
               world
               .
            
             Not
             to
             meddle
             with
             the
             truth
             of
             the
             thing
             ,
             Whether
             there
             were
             so
             or
             no
             ,
             the
             consequence
             is
             that
             ,
             we
             are
             now
             to
             examine
             ;
             
             that
             if
             it
             were
             so
             in
             Luthers
             time
             ,
             it
             must
             be
             so
             
               even
               up
               to
               the
               Apostles
               times
               .
            
             The
             proof
             of
             which
             depends
             upon
             the
             impossibility
             of
             a
             Churches
             degeneracy
             in
             Faith
             or
             Manners
             ,
             and
             so
             supposeth
             the
             thing
             in
             question
             ,
             that
             there
             must
             be
             some
             
               one
               Visible
               Church
            
             absolutely
             exempt
             from
             all
             impossibility
             of
             errour
             .
             For
             otherwise
             that
             might
             be
             true
             in
             one
             age
             ,
             which
             might
             not
             in
             another
             .
             For
             although
             we
             say
             ,
             that
             particular
             Churches
             may
             erre
             ,
             and
             be
             corrupt
             ,
             we
             do
             not
             say
             ,
             that
             it
             is
             necessary
             they
             should
             alwaies
             be
             so
             .
             For
             ,
             in
             some
             ages
             particular
             Churches
             may
             be
             free
             from
             errour
             and
             corruption
             ,
             and
             yet
             in
             another
             age
             be
             overspread
             with
             them
             .
             And
             thus
             we
             assert
             it
             to
             have
             been
             with
             the
             
               Roman
               Church
            
             :
             for
             his
             Lordship
             saith
             ,
             
               In
               the
               prime
               times
               it
               was
               a
               most
               right
               and
               orthodox
               Church
               ,
               but
               in
               the
               immediate
               times
               before
               .
            
             Luther
             ,
             
               or
               in
               some
               ages
               before
               ,
               that
               it
               was
               a
               corrupt
               and
               tainted
               Church
               :
            
             And
             so
             in
             those
             times
             in
             which
             it
             was
             right
             ,
             those
             might
             be
             heretical
             who
             did
             not
             communicate
             with
             it
             ,
             not
             meerly
             because
             they
             did
             not
             communicate
             with
             it
             ,
             but
             because
             in
             not
             communicating
             with
             
               a
               right
               and
               orthodox
               Church
            
             they
             shewed
             themselves
             guilty
             of
             some
             errour
             or
             corruption
             .
             We
             see
             then
             ,
             there
             is
             no
             connexion
             in
             the
             world
             in
             the
             parts
             of
             your
             consequence
             ,
             
               That
               if
               it
               were
               so
               at
               one
               time
               ,
               it
               must
               be
               so
               alwaies
               ;
               if
               in
               the
               time
               of
            
             Luther
             ,
             
               it
               must
               be
               so
               even
               up
               to
               the
               Apostles
               times
               .
            
          
           
             3.
             
             From
             hence
             you
             say
             it
             will
             follow
             ,
             
               That
               it
               will
               be
               necessary
               to
               separate
               from
               the
               external
               communion
               of
               the
               whole
               Church
               .
            
             I
             answer
             ,
             there
             can
             be
             no
             separation
             from
             
               the
               whole
               Church
            
             ,
             but
             in
             such
             things
             wherein
             the
             Vnity
             of
             the
             
               whole
               Church
            
             lyes
             ;
             for
             separation
             is
             a
             violation
             of
             some
             Vnion
             :
             now
             when
             men
             separate
             from
             the
             errours
             of
             all
             particular
             Churches
             ,
             they
             do
             not
             separate
             from
             
               the
               whole
            
             ,
             because
             those
             things
             which
             one
             separates
             from
             those
             particular
             Churches
             for
             ,
             are
             not
             such
             ,
             as
             make
             all
             them
             put
             together
             to
             be
             the
             whole
             ,
             or
             
               Catholick
               Church
            
             .
             This
             must
             be
             somewhat
             further
             explained
             .
             There
             are
             two
             things
             considerable
             in
             all
             particular
             Churches
             ;
             those
             things
             which
             belong
             to
             it
             as
             
               a
               Church
            
             ,
             and
             those
             things
             which
             belong
             to
             it
             as
             
               a
               particular
               Church
            
             .
             Those
             things
             which
             belong
             to
             it
             
               as
               a
               Church
            
             ,
             are
             the
             common
             ligaments
             or
             grounds
             of
             union
             between
             all
             particular
             Churches
             ,
             which
             taken
             together
             ,
             make
             up
             the
             
               Catholick
               Church
            
             :
             Those
             things
             which
             belong
             to
             it
             
               as
               a
               particular
               Church
            
             ,
             are
             such
             as
             it
             may
             retain
             the
             essence
             of
             a
             Church
             without
             .
             Now
             ,
             I
             say
             ,
             Whosoever
             separates
             from
             any
             particular
             Church
             (
             much
             more
             from
             all
             )
             for
             such
             things
             without
             which
             that
             can
             be
             no
             Church
             ,
             separates
             from
             the
             communion
             of
             the
             
               Catholick
               Church
            
             ;
             but
             he
             that
             separates
             only
             from
             particular
             Churches
             as
             to
             such
             things
             which
             concern
             not
             their
             Being
             ,
             is
             only
             separated
             from
             the
             communion
             of
             those
             Churches
             ,
             and
             not
             the
             Catholick
             .
             And
             therefore
             ,
             supposing
             that
             all
             particular
             Churches
             have
             some
             errours
             and
             corruptions
             in
             them
             ,
             though
             I
             should
             separate
             from
             
               them
               all
            
             ,
             I
             do
             not
             separate
             from
             the
             communion
             of
             the
             
               whole
               Church
            
             ,
             unless
             it
             be
             for
             something
             ,
             without
             which
             those
             could
             be
             no
             Churches
             .
             An
             evidence
             of
             which
             ,
             is
             ,
             that
             by
             my
             declaring
             the
             grounds
             of
             my
             separation
             to
             be
             such
             errours
             and
             corruptions
             ,
             which
             are
             crept
             into
             the
             communion
             of
             such
             Churches
             ,
             and
             imposed
             on
             me
             in
             order
             to
             it
             ,
             I
             withall
             declare
             my
             readiness
             to
             joyn
             with
             them
             again
             ,
             if
             those
             errours
             and
             corruptions
             be
             left
             out
             .
             And
             where
             there
             is
             this
             readiness
             of
             communion
             ,
             there
             is
             no
             absolute
             separation
             from
             the
             Church
             as
             such
             ,
             but
             only
             
               suspending
               communion
            
             till
             such
             abuses
             be
             reformed
             .
             Which
             is
             therefore
             more
             properly
             a
             separation
             from
             the
             errours
             ,
             than
             the
             communion
             of
             such
             a
             Church
             .
             Wherefore
             if
             we
             suppose
             that
             there
             is
             
               no
               one
               Visible
               Church
            
             ,
             
             whose
             communion
             is
             not
             tainted
             with
             some
             corruptions
             ,
             though
             ,
             if
             these
             corruptions
             be
             injoyned
             as
             conditions
             of
             communion
             ,
             I
             cannot
             communicate
             with
             any
             of
             those
             Churches
             ,
             yet
             it
             follows
             not
             that
             I
             am
             separated
             from
             the
             
               external
               communion
               of
               the
               Catholick
               Church
               ,
            
             but
             that
             I
             only
             
               suspend
               communion
            
             with
             those
             particular
             Churches
             ,
             till
             I
             may
             safely
             joyn
             with
             them
             .
             As
             ,
             suppose
             all
             the
             particular
             men
             I
             can
             converse
             with
             ,
             were
             infected
             with
             Leprosie
             ,
             my
             not
             associating
             with
             them
             ,
             doth
             not
             imply
             that
             I
             am
             separated
             from
             the
             communion
             of
             all
             mankind
             ,
             but
             that
             I
             am
             loath
             to
             be
             infected
             as
             they
             are
             ,
             and
             therefore
             withdraw
             my self
             till
             I
             can
             meet
             with
             such
             healthful
             persons
             with
             whom
             I
             may
             safely
             associate
             again
             .
             And
             if
             several
             other
             persons
             be
             of
             the
             same
             mind
             with
             me
             ,
             and
             we
             therefore
             joyn
             together
             ,
             Do
             we
             therefore
             divide
             our selves
             from
             the
             whole
             world
             by
             only
             taking
             care
             of
             our
             own
             safety
             ?
             And
             especially
             if
             any
             company
             of
             such
             leprous
             persons
             should
             resolve
             that
             none
             should
             live
             among
             them
             ,
             but
             such
             as
             would
             eat
             of
             those
             meats
             which
             brought
             that
             distemper
             upon
             them
             ;
             our
             withdrawing
             our selves
             ,
             and
             associating
             without
             them
             will
             still
             appear
             more
             reasonable
             and
             commendable
             .
             Therefore
             we
             say
             ,
             We
             do
             not
             necessarily
             separate
             from
             all
             Churches
             that
             have
             errours
             or
             corruptions
             in
             them
             ,
             supposing
             those
             errours
             and
             corruptions
             be
             not
             imposed
             on
             us
             ,
             as
             conditions
             of
             communion
             ;
             and
             thence
             though
             we
             should
             grant
             ,
             
               No
               one
               visible
               Church
            
             free
             from
             taint
             or
             corruption
             ,
             yet
             it
             is
             not
             necessary
             we
             should
             separate
             from
             them
             all
             :
             For
             we
             may
             lawfully
             joyn
             in
             Communion
             with
             Churches
             having
             errours
             and
             corruptions
             ,
             if
             our
             joyning
             be
             not
             an
             approbation
             of
             them
             .
             Thus
             though
             the
             
               Greeks
               ,
               Armenians
               ,
               Albigenses
               ,
               Abyssms
            
             may
             have
             some
             errours
             ,
             or
             corruptions
             ,
             yet
             if
             they
             be
             not
             Fundamental
             ,
             and
             be
             not
             injoyned
             as
             necessary
             to
             be
             approved
             in
             order
             to
             their
             Communion
             ,
             notwithstanding
             them
             ,
             we
             may
             lawfully
             Communicate
             with
             them
             .
             It
             doth
             not
             then
             at
             all
             follow
             ,
             that
             if
             there
             may
             be
             
               no
               one
               visible
               Church
            
             free
             from
             errour
             and
             corruption
             ,
             it
             would
             be
             necessary
             to
             separate
             from
             the
             
               Communion
               of
               the
               Catholick
               Church
            
             :
             because
             1.
             
             All
             those
             particular
             Churches
             may
             not
             make
             those
             errours
             conditions
             of
             Communion
             .
             2.
             
             Though
             they
             did
             ,
             we
             separate
             not
             from
             them
             as
             Catholick
             ,
             but
             as
             corrupt
             and
             erroneous
             
               particular
               Churches
            
             .
             And
             therefore
             you
             might
             have
             spared
             your
             labour
             in
             telling
             us
             from
             the
             
               Holy
               Fathers
            
             ,
             and
             the
             Reverend
             and
             learned
             Dr.
             
               Hammond
               ,
               That
               it
               can
               never
               be
               lawful
               to
               separate
               from
               the
               Catholick
               Church
               ,
            
             for
             we
             assert
             the
             same
             ,
             but
             have
             made
             it
             appear
             that
             it
             follows
             not
             from
             the
             premises
             which
             were
             laid
             down
             .
          
           
             
             His
             Lordship
             having
             said
             ,
             
               That
               the
               Roman
               Church
               before
            
             Luther
             
               was
               a
               corrupt
               and
               tainted
               Church
               ,
            
             in
             his
             Margin
             produceth
             a
             Citation
             to
             that
             purpose
             of
             
               Cardinal
               de
               Alliaco
            
             ,
             who
             acknowledgeth
             
               infinite
               abuses
            
             ,
             
             
               Schisms
               and
               Heresies
               to
               prevail
               over
               the
               Christian
               world
               ;
               so
               that
               it
               is
               plain
               ,
               The
               Church
               of
               God
               stands
               in
               need
               of
               due
               reformation
               .
            
             From
             which
             his
             Lordship
             saith
             ,
             
               That
               it
               will
               hardly
               sink
               into
               any
               mans
               judgement
               that
               so
               great
               a
               man
               ,
               as
            
             Pet.
             de
             Alliaco
             
               was
               in
               that
               Church
               ,
               should
               speak
               thus
               if
               he
               did
               not
               see
               some
               errours
               in
               the
               Doctrine
               of
               that
               Church
               as
               well
               as
               the
               manners
               .
            
             To
             this
             you
             answer
             ,
             
               That
               he
               speaks
               not
               of
               false
               Doctrines
               taught
               by
               the
               Roman
               Church
               ,
            
             
             
               but
               of
               Schisms
               and
               Heresies
               raised
               against
               the
               Church
               (
               not
               fostered
               by
               her
               )
               in
               all
               parts
               of
               Christendom
               .
            
             But
             I
             appeal
             to
             any
             indifferent
             Reader
             of
             this
             Testimony
             ,
             whether
             he
             can
             conceive
             that
             the
             Cardinal
             intended
             to
             acquit
             or
             accuse
             the
             
               Roman
               Church
            
             in
             those
             words
             of
             his
             .
             For
             taking
             them
             in
             your
             sense
             ,
             they
             must
             contain
             a
             high
             commendation
             
             of
             the
             
               Roman
               Church
            
             ,
             that
             in
             the
             midst
             of
             so
             many
             Heresies
             and
             Schisms
             raised
             against
             her
             ,
             she
             preserved
             her
             Faith
             entire
             ;
             and
             think
             you
             that
             he
             that
             said
             ,
             The
             
               Church
               of
               God
            
             needed
             reformation
             ,
             thought
             there
             was
             nothing
             in
             the
             Church
             which
             stood
             in
             need
             of
             it
             ?
             And
             therefore
             this
             Testimony
             doth
             sufficiently
             prove
             that
             the
             
               Roman
               Church
            
             was
             a
             tainted
             and
             corrupted
             Church
             .
          
           
             If
             there
             be
             sufficient
             evidence
             ,
             
               that
               there
               are
               tares
               sown
               in
               the
               Church
               of
            
             Rome
             ,
             it
             is
             not
             to
             much
             purpose
             to
             enquire
             Whether
             they
             were
             sown
             
               while
               the
               Bishops
               slept
            
             ,
             or
             whether
             
               they
               themselves
               did
               not
               help
               to
               sow
               them
               .
            
             But
             it
             seems
             
               in
               their
               private
               capacities
               they
               might
               sow
               them
               ,
               as
               private
               Doctors
               ,
            
             and
             then
             it
             is
             not
             likely
             that
             in
             their
             publick
             capacity
             they
             would
             pluck
             them
             up
             .
             
               If
               the
               Catholick
               Faith
               only
            
             ,
             as
             you
             tell
             us
             ,
             
               oblige
               us
               to
               maintain
               that
               the
               Pope
               is
               Infallible
               when
               he
               defines
               a
               General
               Council
            
             ;
             then
             there
             will
             be
             opportunity
             enough
             for
             errours
             to
             be
             sown
             ,
             and
             grow
             up
             in
             the
             interval
             of
             such
             definitions
             .
             But
             you
             further
             add
             ,
             
               That
               though
               this
               be
               all
               which
               men
               are
               obliged
               to
               maintain
            
             (
             for
             no
             man
             can
             be
             bound
             to
             impossibilities
             )
             
               yet
               that
               it
               is
               a
               very
               pious
               opinion
               to
               hold
               ,
               That
               no
               Popes
               have
               personally
               erred
               as
               private
               Doctors
               ,
               i.
               e.
            
             you
             have
             a
             very
             good
             mind
             to
             maintain
             it
             ,
             if
             you
             knew
             how
             ;
             for
             that
             is
             the
             meaning
             of
             your
             pious
             opinion
             .
             For
             if
             you
             thought
             it
             had
             been
             defensible
             ,
             no
             doubt
             it
             had
             been
             
               de
               fide
            
             long
             ago
             .
             But
             it
             was
             hard
             thwarting
             the
             Records
             of
             former
             ages
             wherein
             the
             errours
             of
             Popes
             ,
             and
             their
             mutual
             contradictions
             are
             so
             visible
             to
             all
             that
             search
             after
             them
             ,
             and
             therefore
             it
             was
             wisely
             concluded
             that
             this
             should
             not
             be
             held
             
               de
               fide
            
             ,
             but
             ,
             if
             any
             would
             venture
             upon
             a
             thing
             so
             acceptable
             at
             Rome
             as
             Personal
             Infallibility
             is
             ,
             it
             should
             be
             accounted
             a
             very
             pious
             undertaking
             .
             And
             accordingly
             Bellarmin
             hath
             with
             the
             greatest
             care
             and
             industry
             endeavoured
             it
             in
             several
             Chapters
             ;
             but
             ,
             as
             his
             Lordship
             truly
             saith
             ,
             All
             Bellarmin's
             
               labour
               though
               great
               and
               full
               of
               art
               ,
               is
               not
               able
               to
               wash
               them
               clean
               .
            
             And
             this
             (
             if
             you
             had
             undertaken
             the
             defence
             of
             Bellarmin
             )
             should
             have
             been
             made
             good
             ;
             but
             since
             you
             are
             so
             cautious
             as
             not
             to
             think
             your self
             obliged
             to
             do
             it
             ,
             I
             commend
             your
             discretion
             in
             it
             ,
             and
             proceed
             .
             I
             cannot
             see
             that
             his
             Lordship
             is
             guilty
             of
             a
             false
             quotation
             of
             Bellarmin
             for
             that
             saying
             ,
             
               Et
               Papas
               quosdam
               graves
               errores
               seminâsse
               in
               Ecclesiâ
               Christi
               ,
               luce
               clarius
               est
               ,
            
             for
             he
             doth
             not
             seem
             at
             all
             to
             Cite
             Bellarmin
             for
             it
             ;
             but
             having
             Cited
             the
             place
             just
             before
             ,
             where
             he
             endeavours
             to
             vindicate
             the
             Popes
             from
             all
             errours
             ;
             he
             adds
             this
             expression
             ,
             as
             directly
             contrary
             to
             his
             design
             ,
             that
             though
             he
             had
             endeavoured
             so
             much
             to
             clear
             them
             from
             errours
             ,
             yet
             that
             they
             had
             sown
             some
             grievous
             errours
             in
             the
             Church
             was
             as
             clear
             as
             the
             day
             ;
             and
             as
             it
             immediately
             follows
             is
             proved
             by
             
               Jac.
               Almain
            
             ,
             &c.
             
             And
             therefore
             it
             was
             only
             your
             own
             oscitancy
             which
             made
             you
             set
             it
             in
             the
             Contents
             of
             your
             Chapter
             ,
             
               that
               Cardinal
            
             Bellarmin
             
               was
               most
               falsly
               quoted
               by
               him
               .
            
             But
             that
             falseness
             which
             with
             so
             much
             confidence
             you
             charge
             his
             Lordship
             with
             ,
             rebounds
             with
             greater
             force
             on
             your self
             ,
             when
             you
             say
             ,
             That
             Almain
             
               speaks
               not
               of
               errours
               in
               Faith
               at
               all
               ,
               but
               only
               of
               errours
               ,
               or
               rather
               abuses
               in
               point
               of
               manners
            
             ;
             whereas
             he
             not
             only
             asserts
             but
             largely
             proves
             ,
             
               That
               the
               Pope
               may
               err
               ,
               not
               only
               personally
               but
               judicially
               ,
            
             
             and
             in
             the
             same
             Chapter
             brings
             that
             remarkable
             Instance
             of
             the
             evident
             contradiction
             between
             the
             definitions
             of
             
               Pope
               Nicolaus
            
             3.
             and
             John
             22.
             
             And
             Platina
             tells
             us
             ,
             that
             John
             22.
             
               declared
               them
               to
               be
               Hereticks
               who
               held
               according
               to
               the
               former
               definition
               .
            
             And
             ,
             Is
             this
             only
             concerning
             some
             abuses
             
             abuses
             in
             point
             of
             manners
             ,
             and
             not
             concerning
             errours
             in
             Faith
             that
             Almain
             speaks
             ?
             You
             might
             as
             well
             say
             so
             of
             Lyra
             ,
             who
             said
             ,
             
               That
               many
               Popes
               have
               Apostatized
               from
               the
               Faith
            
             ;
             of
             Cusanus
             ,
             who
             saith
             ,
             
             
               That
               both
               in
               a
               direct
               and
               collateral
               line
               ,
               several
               Popes
               have
               fallen
               into
               Heresie
            
             ;
             of
             
               Alphonsus
               à
               Castro
            
             ,
             who
             saith
             ,
             
               That
               the
               best
               friends
               of
               the
               Popes
               believe
               they
               may
               err
               in
               Faith
            
             ;
             of
             Carranza
             ,
             who
             sayes
             ,
             
               No
               one
               questions
               but
               the
               Pope
               may
               be
               an
               Heretick
            
             ;
             of
             Canus
             ,
             who
             sayes
             ,
             
               It
               is
               not
               to
               be
               denyed
               but
               that
               the
               chief
               Bishop
               may
               be
               an
               Heretick
               ,
               and
               that
               there
               are
               examples
               of
               it
               :
            
             You
             might
             as
             well
             ,
             I
             say
             ,
             affirm
             that
             all
             these
             spake
             only
             of
             abuses
             in
             Manners
             ,
             and
             not
             errours
             in
             Faith
             ,
             as
             you
             do
             of
             Almain
             .
             Neither
             will
             your
             other
             subterfuge
             serve
             your
             turn
             ,
             
               That
               they
               taught
               errours
               in
               Doctrine
               as
               private
               men
            
             ;
             for
             ,
             
               Alphonsus
               à
               Castro
            
             expresly
             affirms
             in
             the
             case
             of
             
               Pope
               Coelestine
            
             ,
             about
             the
             dissolution
             of
             Marriage
             in
             case
             of
             Heresie
             ,
             
             
               That
               it
               cannot
               be
               said
               that
               he
               erred
               through
               negligence
               ,
               and
               as
               a
               private
               person
               ,
               and
               not
               as
               Pope
               ;
               For
            
             (
             saith
             he
             )
             
               this
               definition
               is
               extant
               in
               the
               decretals
               ,
               and
               he
               had
               seen
               it
               himself
               .
            
             Although
             the
             contrary
             to
             this
             were
             afterwards
             defined
             not
             only
             by
             Pope
             Innocent
             3.
             but
             by
             the
             
               Council
               of
               Trent
            
             .
             And
             hence
             it
             appears
             whatever
             you
             pretend
             to
             the
             contrary
             ,
             
               That
               there
               may
               be
               tares
               sown
               in
               the
               Church
               of
            
             Rome
             ,
             
             
               not
               only
               by
               private
               persons
               ,
               but
               by
               the
               publick
               hands
               of
               the
               Popes
               too
               ,
            
             if
             they
             themselves
             may
             be
             believed
             ,
             who
             else
             do
             most
             Infallibly
             contradict
             each
             other
             .
             But
             whether
             these
             errours
             came
             in
             at
             first
             through
             negligence
             or
             publick
             definitions
             is
             not
             so
             material
             to
             our
             purpose
             ;
             for
             which
             it
             is
             sufficient
             to
             prove
             that
             the
             
               Church
               of
            
             Rome
             may
             be
             tainted
             and
             corrupted
             ,
             which
             may
             be
             done
             one
             way
             as
             well
             as
             the
             other
             .
             As
             Corn-fields
             may
             be
             over-run
             with
             tares
             though
             no
             one
             went
             purposely
             to
             sow
             them
             there
             .
             
             And
             so
             much
             is
             acknowledged
             by
             Cassander
             when
             he
             speaks
             of
             the
             superstitious
             practises
             used
             in
             your
             Church
             ,
             
               That
               those
               who
               should
               have
               redressed
               those
               abuses
               ,
               were
               ,
               if
               not
               the
               Authours
               ,
               yet
               the
               incouragers
               of
               them
               for
               their
               own
               advantage
            
             ;
             by
             which
             means
             ,
             errours
             and
             corruptions
             may
             soon
             grow
             to
             a
             great
             height
             in
             a
             Church
             though
             they
             were
             never
             sown
             by
             publick
             definitions
             .
             And
             when
             you
             disparage
             Cassanders
             Testimony
             ,
             by
             telling
             us
             how
             little
             his
             credit
             is
             among
             Catholicks
             ,
             you
             thereby
             let
             us
             see
             how
             much
             your
             Church
             is
             over-run
             with
             corruptions
             ,
             when
             none
             among
             you
             can
             speak
             against
             them
             but
             they
             presently
             forfeit
             their
             reputation
             .
          
           
             The
             case
             of
             the
             Schism
             at
             Rome
             between
             Cornelius
             and
             Novatianus
             ,
             and
             the
             imployment
             of
             Caldonius
             and
             Fortunatus
             from
             St.
             Cyprian
             thither
             ,
             
             doth
             belong
             to
             the
             former
             Chapter
             ,
             where
             it
             hath
             been
             fully
             discoursed
             of
             already
             ,
             and
             must
             not
             be
             repeated
             here
             .
             Only
             thence
             we
             see
             that
             Rome
             is
             as
             capable
             of
             a
             Schism
             within
             her
             own
             bowels
             as
             any
             other
             Church
             is
             ,
             which
             is
             abundantly
             attested
             by
             the
             multitudes
             of
             Schisms
             ,
             which
             happened
             afterwards
             between
             the
             Bishops
             of
             that
             See.
             But
             this
             being
             insisted
             on
             by
             his
             Lordship
             in
             the
             former
             Controversie
             of
             the
             
               Catholick
               Church
            
             ,
             doth
             not
             refer
             to
             this
             Chapter
             wherein
             the
             causes
             of
             our
             separation
             should
             be
             enquired
             into
             .
          
           
             
             Which
             at
             last
             you
             come
             to
             ,
             and
             
               passing
               by
               the
               verbal
               dispute
               between
            
             A.C.
             
               and
               his
               Lordship
               about
               what
               was
               spoken
               at
               the
               Conference
               ,
            
             
             you
             tell
             us
             ,
             
               It
               more
               concerns
               you
               to
               see
               what
               could
               or
               can
               be
               said
               in
               this
               point
               .
            
             You
             draw
             up
             therefore
             a
             large
             and
             formal
             charge
             of
             Schism
             against
             us
             in
             your
             following
             words
             .
             
               Our
               assertion
            
             ,
             say
             you
             ,
             is
             ;
             but
             ,
             good
             Sir
             ,
             it
             is
             not
             what
             you
             assert
             ,
             but
             what
             you
             prove
             .
             It
             were
             an
             easie
             matter
             for
             us
             to
             draw
             up
             a
             far
             larger
             Bill
             against
             your
             Church
             ,
             and
             tell
             you
             
               our
               assertion
               is
            
             ,
             that
             you
             are
             the
             
             greatest
             Schismaticks
             in
             the
             world
             .
             Would
             you
             look
             on
             it
             as
             sufficiently
             proved
             because
             we
             asserted
             it
             ?
             I
             pray
             think
             the
             same
             of
             us
             ,
             for
             we
             are
             not
             apt
             to
             think
             our selves
             guilty
             of
             Schism
             at
             all
             the
             more
             ,
             because
             you
             tell
             us
             what
             
               your
               assertion
               is
            
             ;
             if
             this
             be
             your
             way
             of
             dealing
             with
             us
             ,
             your
             
               first
               assertion
            
             had
             need
             be
             ,
             That
             you
             are
             Infallible
             ;
             but
             still
             that
             had
             need
             be
             more
             then
             asserted
             ,
             for
             unless
             it
             be
             Infallibly
             proved
             we
             should
             not
             believe
             it
             .
             But
             however
             ,
             we
             must
             see
             what
             
               your
               assertion
               is
            
             ,
             that
             we
             may
             at
             least
             understand
             from
             you
             the
             state
             of
             the
             present
             Controversie
             .
             
               Your
               assertion
               therefore
               is
               ,
               that
               Protestants
               made
               this
               rent
               or
               Schism
               ,
            
             
             
               by
               their
               obstinate
               and
               pertinacious
               maintaining
               erroneous
               Doctrines
               ,
               contrary
               to
               the
               Faith
               of
               the
               Roman
               or
               Catholick
               Church
               :
               by
               their
               rejecting
               the
               Authority
               of
               their
               lawful
               Ecclesiastical
               Superiours
               both
               immediate
               and
               mediate
               ;
               by
               aggregating
               themselves
               into
               a
               separate
               body
               or
               company
               of
               pretended
               Christians
               ,
               independent
               of
               any
               Pastours
               at
               all
               ,
               that
               were
               in
               lawful
               and
               quiet
               possession
               of
               jurisdiction
               over
               them
               ;
               by
               making
               themselves
               Pastours
               and
               Teachers
               of
               others
               ,
               and
               administring
               Sacraments
               without
               Authority
               given
               them
               by
               any
               that
               were
               lawfully
               impower●d
               to
               give
               it
               ;
               by
               instituting
               new
               rites
               and
               ceremonies
               of
               their
               own
               in
               matter
               of
               Religion
               ,
               contrary
               to
               those
               anciently
               received
               throughout
               all
               Christendome
               ;
               by
               violently
               excluding
               and
               dispossessing
               other
               Prelates
               and
               Pastours
               of
               and
               from
               their
               respective
               See's
               ,
               Cures
               ,
               and
               Benefices
               ;
               and
               intruding
               themselves
               into
               their
               places
               in
               every
               Nation
               where
               they
               could
               get
               footing
               ,
               the
               said
               Prelates
               and
               Pastours
               for
               the
               most
               part
               yet
               living
               .
            
             These
             are
             your
             assertions
             ,
             and
             because
             you
             seek
             not
             to
             prove
             them
             it
             shall
             be
             sufficient
             to
             oppose
             ours
             to
             them
             .
             Our
             assertion
             therefore
             is
             ,
             that
             the
             Church
             and
             Court
             of
             Rome
             are
             guilty
             of
             this
             Schism
             ,
             by
             obtruding
             erroneous
             Doctrines
             and
             superstitious
             practises
             ,
             as
             the
             conditions
             of
             her
             Communion
             ;
             by
             adding
             such
             Articles
             of
             Faith
             which
             are
             contrary
             to
             the
             plain
             rule
             of
             Faith
             ,
             and
             repugnant
             to
             the
             sense
             of
             the
             truly
             Catholick
             and
             not
             the
             
               Roman
               Church
            
             ;
             by
             her
             intolerable
             incroachments
             and
             usurpations
             upon
             the
             liberties
             and
             priviledges
             of
             particular
             Churches
             ,
             under
             a
             vain
             pretence
             of
             
               Vniversal
               Pastourship
            
             ;
             by
             forcing
             men
             if
             they
             would
             not
             damn
             their
             souls
             by
             sinning
             against
             their
             consciences
             in
             approving
             the
             errours
             and
             corruptions
             of
             the
             
               Roman
               Church
            
             ,
             to
             joyn
             together
             for
             the
             Solemn
             Worship
             of
             God
             according
             to
             the
             rule
             of
             Scripture
             and
             practise
             of
             the
             
               Primitive
               Church
            
             ;
             and
             suspending
             Communion
             with
             that
             Church
             till
             those
             abuses
             and
             corruptions
             be
             redressed
             .
             In
             which
             they
             neither
             deny
             obedience
             to
             any
             Lawful
             Authority
             over
             them
             ,
             nor
             take
             to
             themselves
             any
             other
             Power
             than
             the
             Law
             of
             God
             hath
             given
             them
             ,
             receiving
             their
             Authority
             in
             a
             constant
             Succession
             from
             the
             Apostles
             :
             they
             institute
             no
             Rites
             and
             Ceremonies
             either
             contrary
             to
             ,
             or
             different
             from
             the
             practise
             of
             the
             Primitive
             Church
             ;
             they
             neither
             exclude
             or
             dispossess
             others
             of
             their
             Lawful
             Power
             ,
             but
             in
             case
             others
             neglect
             their
             office
             ,
             they
             may
             be
             notwithstanding
             obliged
             to
             perform
             theirs
             in
             order
             to
             the
             
               Churches
               Reformation
            
             .
             Leaving
             the
             
               Supreme
               Authority
            
             of
             the
             Kingdome
             or
             Nation
             to
             order
             and
             dispose
             of
             such
             things
             in
             the
             Church
             which
             of
             right
             appertain
             unto
             it
             .
             And
             this
             we
             assert
             to
             be
             the
             case
             of
             Schism
             ,
             in
             reference
             to
             the
             
               Church
               of
               England
            
             ,
             which
             we
             shall
             make
             good
             in
             opposition
             to
             your
             assertions
             ,
             where
             we
             meet
             with
             any
             thing
             that
             seems
             to
             contradict
             the
             whole
             or
             any
             part
             of
             it
             .
             
               These
               and
               the
               like
               practises
               of
               yours
            
             (
             to
             use
             your
             own
             words
             )
             
               not
               any
               obstinate
               maintaining
               any
               erroneous
               Doctrines
               ,
            
             as
             you
             vainly
             pretend
             ,
             we
             averre
             to
             have
             been
             the
             true
             and
             real
             causes
             of
             that
             separation
             which
             is
             made
             between
             your
             Church
             and
             Ours
             .
             And
             you
             truly
             say
             ,
             
               That
               Protestants
               were
               thrust
               out
               of
               your
               Church
            
             ;
             which
             
             is
             an
             Argument
             they
             did
             not
             voluntarily
             forsake
             the
             Communion
             of
             it
             ,
             and
             therefore
             are
             no
             Schismaticks
             ;
             but
             your
             carriage
             and
             practises
             were
             such
             as
             forced
             them
             to
             joyn
             together
             in
             a
             distinct
             Communion
             from
             you
             .
             And
             it
             was
             not
             we
             who
             left
             your
             Church
             ,
             but
             your
             Church
             that
             left
             her
             Primitive
             Faith
             and
             Purity
             in
             so
             high
             a
             manner
             ,
             as
             to
             declare
             all
             such
             excommunicate
             who
             will
             not
             approve
             of
             and
             joyn
             in
             her
             greatest
             corruptions
             ,
             though
             it
             be
             sufficiently
             manifest
             that
             they
             are
             great
             recessions
             from
             the
             Faith
             ,
             Piety
             ,
             and
             Purity
             of
             that
             
               Roman
               Church
            
             which
             was
             planted
             by
             the
             Apostles
             ,
             and
             had
             so
             large
             a
             commendation
             from
             the
             Apostolical
             men
             of
             those
             first
             ages
             .
             Since
             then
             such
             errours
             and
             corruptions
             are
             enforced
             upon
             us
             as
             conditions
             of
             Communion
             with
             you
             ,
             by
             the
             same
             reason
             that
             the
             Orthodox
             did
             very
             well
             in
             departing
             from
             the
             Arrians
             ,
             because
             the
             Arrians
             were
             already
             departed
             from
             the
             Church
             by
             their
             false
             Doctrine
             ;
             will
             our
             separation
             from
             you
             be
             justified
             who
             first
             departed
             from
             the
             Faith
             and
             Purity
             of
             the
             Primitive
             Church
             ;
             and
             not
             only
             so
             ,
             but
             thrust
             out
             of
             your
             Communion
             all
             such
             as
             would
             not
             depart
             from
             it
             as
             farr
             as
             you
             .
          
           
             Having
             thus
             considered
             and
             retorted
             your
             Assertions
             ,
             we
             come
             to
             your
             Answers
             .
             
             Nor
             (
             say
             you
             )
             
               does
               the
               Bishop
               vindicate
               the
               Protestant
               party
               ,
               by
               saying
               ,
            
             
             
               The
               cause
               of
               Schism
               was
               ours
               ,
               and
               that
               we
               Catholicks
               thrust
               Protestants
               from
               us
               ,
               because
               they
               call'd
               for
               truth
               and
               redress
               of
               abuses
               .
               For
               first
               ,
               there
               can
               be
               no
               just
               cause
               of
               Schism
               ;
               this
               hath
               been
               granted
               already
               even
               by
               Protestants
               .
            
             And
             so
             it
             is
             by
             us
             ,
             and
             the
             reason
             is
             very
             evident
             for
             it
             ,
             for
             if
             there
             be
             a
             
               just
               cause
            
             ,
             there
             can
             be
             no
             Schism
             ;
             and
             therefore
             what
             you
             intend
             by
             this
             ,
             I
             cannot
             imagine
             ,
             unless
             it
             be
             to
             free
             Protestants
             from
             the
             guilt
             of
             Schism
             ,
             because
             they
             put
             the
             Main
             of
             their
             tryal
             upon
             the
             justice
             of
             the
             cause
             which
             moved
             them
             to
             forsake
             the
             Communion
             of
             your
             Church
             ;
             or
             else
             you
             would
             have
             it
             taken
             for
             granted
             that
             ours
             was
             a
             Schism
             ,
             and
             thence
             inferr
             there
             could
             be
             no
             just
             cause
             of
             it
             .
             As
             if
             a
             man
             being
             accused
             for
             taking
             away
             the
             life
             of
             one
             who
             violently
             set
             upon
             him
             in
             the
             High-way
             with
             an
             intent
             both
             to
             rob
             and
             destroy
             him
             ,
             should
             plead
             for
             himself
             that
             this
             could
             be
             no
             murther
             in
             him
             ,
             because
             there
             was
             a
             sufficient
             and
             justifiable
             cause
             for
             what
             he
             did
             ;
             that
             he
             designed
             nothing
             but
             to
             go
             quietly
             on
             his
             road
             ;
             that
             this
             person
             and
             several
             others
             violently
             set
             upon
             him
             ;
             that
             he
             intreated
             them
             to
             desist
             ,
             that
             he
             sought
             to
             avoid
             them
             as
             much
             as
             he
             could
             ,
             but
             when
             he
             saw
             they
             were
             absolutely
             bent
             on
             his
             ruine
             ,
             he
             was
             forced
             in
             his
             own
             necessary
             defence
             to
             take
             away
             the
             life
             of
             that
             person
             ;
             Would
             not
             this
             with
             any
             intelligent
             Jury
             be
             looked
             on
             as
             a
             just
             and
             reasonable
             Vindication
             ?
             But
             if
             so
             wise
             a
             person
             as
             your self
             had
             been
             among
             them
             ,
             you
             would
             no
             doubt
             have
             better
             informed
             them
             ;
             for
             you
             would
             very
             gravely
             have
             told
             them
             ,
             All
             his
             plea
             went
             on
             a
             false
             supposition
             ,
             that
             he
             had
             a
             
               just
               cause
            
             for
             what
             he
             did
             ,
             but
             there
             could
             be
             
               no
               just
               cause
               for
               murther
            
             .
             Do
             you
             not
             see
             now
             how
             subtil
             and
             pertinent
             your
             Answer
             is
             here
             ,
             by
             this
             parallel
             to
             it
             ?
             For
             as
             in
             that
             case
             all
             men
             grant
             that
             there
             can
             be
             
               no
               just
               cause
               for
               murther
            
             ,
             because
             all
             murther
             is
             committed
             without
             a
             just
             cause
             ;
             and
             if
             there
             be
             one
             ,
             it
             ceaseth
             to
             be
             murther
             :
             So
             it
             is
             here
             in
             Schism
             ,
             which
             being
             a
             
               causeless
               separation
            
             from
             the
             
               Churches
               Vnity
            
             ,
             I
             wonder
             who
             ever
             imagined
             there
             could
             be
             
               just
               cause
            
             for
             it
             .
             But
             to
             rectifie
             such
             gross
             mistakes
             as
             these
             are
             for
             the
             future
             ,
             you
             would
             do
             well
             to
             understand
             that
             Schism
             formally
             taken
             alwayes
             imports
             something
             criminal
             in
             it
             ,
             and
             there
             can
             be
             no
             just
             cause
             for
             a
             sin
             ;
             but
             besides
             that
             ,
             there
             is
             that
             which
             (
             if
             you
             understand
             it
             )
             you
             would
             call
             the
             
             materiality
             of
             it
             which
             is
             the
             separation
             of
             one
             part
             of
             the
             Church
             from
             another
             .
             Now
             this
             ,
             according
             to
             the
             different
             grounds
             and
             reasons
             of
             it
             ,
             becomes
             lawful
             or
             unlawful
             ,
             that
             is
             ,
             as
             the
             reasons
             do
             make
             it
             necessary
             or
             unnecessary
             ,
             For
             separation
             is
             not
             lawful
             but
             when
             it
             is
             necessary
             :
             now
             this
             being
             capable
             of
             such
             a
             different
             nature
             that
             it
             may
             be
             good
             or
             evil
             according
             to
             its
             circumstances
             ,
             there
             can
             be
             no
             absolute
             judgement
             passed
             upon
             it
             ,
             till
             all
             those
             reasons
             and
             circumstances
             be
             duely
             examined
             ;
             and
             if
             there
             be
             no
             sufficient
             grounds
             for
             it
             ,
             then
             it
             is
             
               formally
               Schism
            
             ,
             i.
             e.
             a
             culpable
             separation
             ;
             if
             there
             be
             sufficient
             cause
             ,
             then
             there
             may
             be
             a
             separation
             ,
             but
             it
             can
             be
             no
             Schism
             .
             And
             because
             the
             Vnion
             of
             the
             
               Catholick
               Church
            
             lyes
             in
             Fundamental
             and
             
               necessary
               truths
            
             ,
             therefore
             there
             can
             be
             no
             separation
             absolutely
             from
             the
             
               Catholick
               Church
            
             but
             what
             involves
             in
             it
             the
             formal
             guilt
             of
             Schism
             ;
             it
             being
             impossible
             any
             person
             should
             have
             just
             cause
             to
             disown
             the
             Churches
             Communion
             for
             any
             thing
             whose
             belief
             is
             necessary
             to
             salvation
             .
             And
             whosoever
             doth
             so
             ,
             thereby
             makes
             himself
             no
             member
             of
             the
             Church
             ,
             because
             the
             Church
             subsists
             on
             the
             belief
             of
             Fundamental
             truths
             .
             But
             in
             all
             such
             cases
             wherein
             a
             division
             may
             be
             made
             ,
             and
             yet
             the
             several
             persons
             divided
             retain
             the
             essentials
             of
             a
             
               Christian
               Church
            
             ,
             the
             separation
             which
             may
             be
             among
             any
             such
             ,
             must
             be
             determined
             according
             to
             the
             causes
             of
             it
             .
             For
             it
             being
             possible
             of
             one
             side
             ,
             that
             men
             may
             out
             of
             capricious
             humours
             and
             fancies
             renounce
             the
             Communion
             of
             a
             Church
             which
             requires
             nothing
             but
             what
             is
             just
             and
             reasonable
             ;
             and
             it
             being
             possible
             on
             the
             other
             side
             ,
             that
             a
             Church
             calling
             her self
             Catholick
             may
             so
             far
             degenerate
             in
             Faith
             and
             practise
             ,
             as
             not
             only
             to
             be
             guilty
             of
             great
             errours
             and
             corruptions
             ,
             but
             to
             impose
             them
             as
             conditions
             of
             Communion
             with
             her
             ,
             it
             is
             necessary
             where
             there
             is
             a
             manifest
             separation
             to
             enquire
             into
             the
             reasons
             and
             grounds
             of
             it
             ;
             and
             to
             determine
             the
             nature
             of
             it
             according
             to
             the
             justice
             of
             the
             cause
             which
             is
             pleaded
             for
             it
             .
             And
             this
             I
             hope
             may
             help
             you
             a
             little
             better
             to
             understand
             ,
             what
             is
             meant
             by
             such
             ,
             who
             say
             ,
             
               There
               can
               be
               no
               just
               cause
               of
               Schism
            
             ;
             and
             how
             little
             this
             makes
             for
             your
             purpose
             .
          
           
             But
             you
             go
             on
             and
             I
             must
             follow
             .
             
               And
               to
               his
               calling
               for
               truth
               ,
            
             &c.
             
             
             
               I
               Answer
               ,
               What
               Hereticks
               ever
               yet
               forsook
               the
               Church
               of
               God
               ,
               but
               pretended
               truth
               ,
               and
               complain'd
               they
               were
               thrust
               out
               ,
               and
               hardly
               dealt
               with
               ,
               meerly
               because
               they
               call'd
               for
               truth
               and
               redress
               of
               abuses
               ?
            
             And
             I
             pray
             ,
             what
             Church
             was
             ever
             so
             guilty
             of
             errours
             and
             corruptions
             ,
             but
             would
             call
             those
             Hereticks
             and
             Schismaticks
             who
             found
             fault
             with
             her
             Doctrine
             ,
             or
             separated
             from
             her
             Communion
             ?
             It
             is
             true
             ,
             
               Hereticks
               pretend
               truth
               ,
               and
               Schismaticks
               abuses
               ,
            
             but
             is
             it
             possible
             there
             should
             be
             errours
             and
             corruptions
             in
             a
             Churches
             Communion
             ,
             or
             is
             it
             not
             ?
             if
             not
             ,
             prove
             but
             that
             of
             your
             Church
             ,
             and
             the
             cause
             is
             at
             an
             end
             ;
             if
             it
             be
             ,
             we
             are
             to
             examine
             whether
             the
             charge
             be
             true
             or
             no.
             For
             although
             
               Hereticks
               may
               pretend
               truth
            
             ,
             and
             others
             be
             deceived
             in
             judging
             of
             it
             ,
             yet
             doubtless
             there
             is
             a
             real
             difference
             between
             truth
             and
             errour
             .
             If
             you
             would
             never
             have
             men
             quarrel
             with
             any
             Doctrine
             of
             your
             Church
             because
             
               Hereticks
               have
               pretended
               truth
            
             :
             would
             not
             the
             same
             reason
             hold
             ,
             why
             men
             should
             never
             enquire
             after
             
               Truth
               ,
               Reason
            
             ,
             or
             Religion
             ,
             because
             
               men
               have
               pretended
            
             to
             them
             all
             which
             have
             not
             had
             them
             .
             It
             is
             therefore
             a
             most
             senseless
             cavil
             to
             say
             we
             have
             no
             reason
             
               to
               call
               for
               truth
            
             because
             
               Hereticks
               have
               done
               so
            
             ;
             and
             on
             the
             same
             grounds
             you
             must
             not
             be
             call'd
             Catholicks
             because
             Hereticks
             have
             been
             call'd
             so
             .
             But
             those
             who
             have
             been
             Hereticks
             were
             first
             proved
             to
             be
             so
             ,
             by
             making
             it
             appear
             that
             was
             a
             certain
             truth
             which
             they
             denyed
             ;
             do
             you
             the
             same
             by
             us
             ;
             prove
             
             those
             which
             we
             call
             errours
             in
             your
             Church
             to
             be
             part
             of
             the
             Catholick
             and
             
               Apostolick
               Faith
            
             ;
             prove
             those
             we
             account
             corruptions
             ,
             to
             be
             parts
             of
             
               Divine
               worship
            
             ,
             and
             we
             will
             give
             you
             leave
             to
             call
             us
             Hereticks
             and
             Schismaticks
             ,
             but
             not
             before
             .
             But
             ,
             say
             you
             ,
             
               He
               should
               have
               reflected
               that
               the
               Church
               of
               God
               is
               stiled
               a
               City
               of
               Truth
               by
               the
               Prophet
               ,
            
             (
             and
             so
             it
             may
             be
             ,
             and
             yet
             your
             Church
             be
             a
             fortress
             of
             Errour
             )
             
               And
               a
               pillar
               and
               foundation
               of
               Truth
               by
               the
               Apostle
               ,
            
             (
             but
             what
             is
             this
             to
             the
             Church
             of
             Romes
             being
             so
             )
             
               And
               by
               the
               Fathers
               ,
               a
               rich
               depository
               or
               Treasury
               of
               all
               Divine
               and
               Heavenly
               Doctrines
            
             (
             so
             it
             was
             in
             the
             sense
             the
             Fathers
             took
             the
             Church
             in
             ,
             for
             the
             
               truly
               Catholick
               Christian
               Church
            
             )
             .
             And
             we
             may
             use
             the
             same
             expressions
             still
             of
             the
             Church
             as
             the
             
               Prophets
               ,
               Apostles
            
             ,
             and
             Fathers
             did
             ,
             and
             nevertheless
             charge
             your
             Church
             justly
             
               with
               the
               want
               of
               truth
               ,
               and
               opposition
               to
               the
               preaching
               of
               it
               ,
               and
               on
               that
               ground
            
             justly
             
               forsake
               her
               Communion
            
             ,
             which
             is
             so
             far
             from
             being
             
               inexcusable
               impiety
               and
               presumption
            
             ,
             that
             it
             was
             only
             the
             performance
             of
             a
             necessary
             Christian
             duty
             .
             And
             therefore
             that
             
               Woe
               of
               scandal
            
             ,
             his
             Lordship
             mentioned
             ,
             still
             returns
             upon
             your
             party
             who
             gave
             such
             just
             cause
             of
             offence
             to
             the
             Christian
             world
             ,
             and
             making
             it
             necessary
             for
             all
             such
             as
             aimed
             at
             the
             purity
             of
             the
             
               Christian
               Church
            
             to
             leave
             your
             Communion
             ,
             when
             it
             could
             not
             be
             enjoyed
             without
             making
             shipwrack
             both
             of
             Faith
             and
             a
             good
             Conscience
             .
             
               And
               this
               is
               so
               clear
               and
               undeniable
            
             (
             to
             follow
             you
             still
             in
             your
             own
             language
             )
             that
             we
             dare
             appeal
             for
             a
             tryal
             of
             our
             cause
             
               to
               any
               Assembly
               of
               learned
               Divines
               ,
            
             or
             what
             Judge
             and
             Jury
             you
             please
             ,
             provided
             they
             be
             not
             some
             of
             the
             parties
             accused
             ;
             and
             because
             you
             are
             so
             willing
             to
             have
             
               Learned
               Divines
            
             ,
             I
             hope
             you
             will
             believe
             the
             last
             
               Pope
               Innocent
            
             so
             far
             ,
             as
             not
             to
             mention
             the
             Pope
             and
             Cardinals
             .
          
           
             What
             follows
             in
             Vindication
             of
             
               A.
               C.
            
             from
             
               enterfeiring
               and
               shuffling
               in
               his
               words
               ,
            
             
             
               because
               timorous
               and
               tender
               consciences
               think
               they
               can
               never
               speak
               with
               caution
               enough
               ,
               for
               fear
               of
               telling
               a
               lye
               ,
            
             will
             have
             the
             force
             of
             a
             demonstration
             ,
             (
             being
             spoken
             of
             and
             by
             a
             Jesuite
             )
             among
             all
             those
             who
             know
             what
             mortal
             haters
             they
             are
             of
             any
             thing
             that
             looks
             like
             a
             lye
             or
             aequivocation
             :
             And
             what
             reason
             there
             is
             that
             ,
             of
             all
             persons
             in
             the
             world
             ,
             they
             should
             be
             judged
             
               men
               of
               timorous
               and
               tender
               consciences
               .
            
          
           
             But
             whatever
             the
             words
             were
             which
             passed
             ,
             you
             justifie
             
               A.
               C.
            
             in
             saying
             ,
             
               That
               the
               Protestants
               did
               depart
               from
               the
               Church
               of
            
             Rome
             ,
             
             
               and
               got
               the
               Name
               of
               Protestants
               by
               protesting
               against
               her
               .
               For
               this
            
             (
             say
             you
             )
             
               is
               so
               apparent
               that
               the
               whole
               world
               acknowledgeth
               it
               .
            
             If
             you
             mean
             that
             the
             Communion
             of
             Protestants
             is
             distinct
             from
             yours
             ,
             Whoever
             made
             scruple
             of
             confessing
             it
             ?
             But
             because
             in
             those
             terms
             of
             
               departing
               ,
               leaving
               ,
               forsaking
            
             your
             Communion
             ,
             you
             would
             seem
             to
             imply
             that
             it
             was
             a
             
               voluntary
               act
            
             and
             done
             without
             any
             necessary
             cause
             enforcing
             it
             ,
             therefore
             his
             Lordship
             denyes
             
               that
               Protestants
               did
               depart
               ;
               for
               ,
            
             saith
             he
             ,
             
               departure
               is
               voluntary
               so
               was
               not
               theirs
               .
            
             But
             because
             it
             is
             so
             hard
             a
             matter
             to
             explain
             the
             nature
             of
             that
             separation
             between
             your
             Church
             and
             Ours
             ,
             especially
             in
             the
             beginning
             of
             it
             ,
             without
             using
             those
             terms
             or
             some
             like
             them
             ,
             as
             when
             his
             Lordship
             saith
             ,
             that
             Luther
             
               made
               a
               breach
               from
               it
            
             .
             It
             is
             sufficient
             ,
             that
             we
             declare
             that
             by
             none
             of
             these
             expressions
             we
             mean
             any
             
               causeless
               separation
            
             ,
             but
             only
             such
             acts
             as
             were
             necessarily
             consequential
             to
             the
             imposing
             your
             errours
             and
             corruptions
             as
             conditions
             of
             Communion
             with
             your
             Church
             .
             To
             the
             latter
             part
             his
             Lordship
             answers
             ,
             
               That
               the
               Protestants
               did
               not
               get
               that
               name
               ,
               by
               Protesting
               against
               the
               Church
               of
            
             Rome
             ,
             
             
               but
               by
               Protesting
               (
               and
               that
               when
               nothing
               else
               would
               serve
               )
               against
               her
               errours
               and
               superstitions
               .
               Do
               you
               but
               remove
               them
               from
               the
               Church
               of
            
             Rome
             ,
             
               &
               our
               Protestation
               is
               ended
               and
               our
               Separation
               too
               .
            
             
             This
             ,
             you
             think
             ,
             will
             be
             answered
             with
             our
             old
             put
             off
             ,
             
               That
               it
               is
               the
               common
               pretext
               of
               all
               Hereticks
               ,
               when
               they
               sever
               themselves
               from
               the
            
             Roman
             -
             
               Catholick
               Church
            
             .
             If
             your
             Church
             indeed
             were
             what
             she
             is
             not
             ,
             the
             
               Catholick
               Church
            
             ,
             we
             might
             be
             what
             we
             are
             not
             ,
             Hereticks
             :
             but
             think
             it
             not
             enough
             to
             prove
             us
             Hereticks
             ,
             that
             you
             call
             us
             so
             ,
             unless
             you
             will
             likewise
             take
             it
             for
             granted
             ,
             that
             the
             Pope
             is
             Antichrist
             ,
             and
             your
             
               Church
               ,
               the
               Whore
               of
            
             Babylon
             ,
             because
             they
             are
             as
             often
             ,
             and
             as
             confidently
             call'd
             so
             .
             And
             if
             your
             Church
             be
             truly
             so
             (
             as
             she
             is
             shrewdly
             suspected
             to
             be
             )
             Do
             you
             think
             she
             ,
             and
             all
             her
             followers
             ,
             would
             not
             as
             confidently
             call
             such
             as
             dissented
             from
             her
             ,
             Hereticks
             ,
             and
             the
             using
             those
             expressions
             of
             her
             
               virulent
               execrations
               against
               her
            
             ,
             as
             you
             do
             now
             ,
             supposing
             her
             not
             to
             be
             so
             .
             What
             therefore
             would
             belong
             to
             your
             Church
             ,
             supposing
             her
             as
             bad
             as
             any
             Protestants
             imagine
             her
             to
             be
             ,
             cannot
             certainly
             help
             to
             perswade
             us
             ,
             that
             she
             is
             not
             so
             bad
             as
             she
             is
             .
             When
             you
             say
             still
             ,
             That
             
               Protestants
               did
               really
               depart
               from
               the
            
             Roman
             
               Church
               ,
               and
               in
               so
               doing
               ,
               remained
               separate
               from
               the
               whole
               Church
            
             ;
             you
             very
             fairly
             beg
             the
             thing
             in
             dispute
             ,
             and
             think
             us
             uncivil
             for
             denying
             it
             .
             You
             know
             not
             what
             that
             passage
             means
             ,
             
               That
               the
               Protestants
               did
               not
               voluntarily
               depart
               ,
               taking
               their
               whole
               body
               and
               cause
               together
               ,
            
             since
             there
             is
             no
             obscurity
             in
             the
             expression
             ,
             but
             a
             defect
             elsewhere
             ,
             I
             can
             only
             say
             ,
             That
             his
             Lordship
             was
             not
             bound
             to
             find
             you
             an
             Vnderstanding
             as
             oft
             as
             you
             want
             it
             .
             But
             it
             were
             an
             easie
             matter
             to
             help
             you
             ;
             for
             it
             is
             plain
             ,
             that
             he
             speaks
             those
             words
             to
             distinguish
             the
             
               common
               cause
               of
               Protestants
            
             ,
             from
             the
             heats
             and
             irregularities
             of
             some
             
               particular
               persons
            
             ,
             whom
             he
             did
             not
             intend
             to
             justifie
             ,
             such
             as
             he
             saith
             ,
             
               Were
               either
               peevish
               ,
               or
               ignorantly
               zealous
               .
            
             And
             if
             you
             distinguish
             the
             sense
             of
             your
             Church
             from
             the
             judgements
             of
             particular
             persons
             ,
             I
             hope
             it
             may
             be
             as
             lawful
             for
             us
             to
             distinguish
             
               the
               body
               and
               cause
               of
               Protestants
            
             from
             the
             inconsiderate
             actings
             of
             any
             
               particular
               men
            
             .
             All
             that
             which
             follows
             about
             the
             name
             of
             Protestants
             ,
             which
             his
             Lordship
             saith
             ,
             
               Took
               its
               rise
               ,
               not
               from
               protesting
               simply
               against
               the
            
             Roman
             
               Church
               ,
               but
               against
               the
               Edict
               at
            
             Worms
             ,
             
               which
               was
               for
               the
               restoring
               all
               things
               to
               their
               former
               state
               ,
               without
               any
               reformation
               ,
            
             is
             so
             plain
             and
             evident
             ,
             that
             nothing
             but
             a
             mind
             to
             cavil
             ,
             and
             to
             give
             us
             the
             same
             things
             over
             and
             over
             ,
             
             could
             have
             made
             you
             stay
             longer
             upon
             it
             .
             For
             what
             else
             means
             ,
             your
             talk
             of
             
               Innovation
               in
               matters
               of
               Religion
            
             (
             which
             we
             say
             ,
             was
             caused
             by
             you
             )
             
               and
               protesting
               against
               the
            
             Roman
             
               Church
               ,
               and
               consequently
               against
               all
               particular
               Visible
               Churches
               in
               the
               world
               ,
               and
               that
               which
               none
               but
               Hereticks
               and
               Schismaticks
               used
               to
               do
               ?
            
             Do
             you
             think
             these
             passages
             are
             so
             hard
             ,
             that
             we
             cannot
             know
             what
             they
             mean
             ,
             unless
             we
             have
             them
             so
             often
             over
             ?
             But
             they
             are
             not
             so
             hard
             to
             be
             understood
             ,
             as
             to
             be
             believed
             ,
             and
             that
             the
             rather
             ,
             because
             we
             see
             you
             had
             rather
             say
             them
             often
             ,
             than
             prove
             them
             once
             .
             If
             
               the
               Popes
               professed
               Reformation
               necessary
               as
               to
               many
               abuses
               ,
            
             I
             hope
             they
             are
             not
             all
             Schismaticks
             who
             call
             for
             the
             redress
             of
             abuses
             in
             your
             Church
             .
             But
             ,
             if
             all
             the
             Reformation
             we
             are
             to
             expect
             of
             them
             ,
             be
             that
             ,
             which
             you
             say
             ,
             
               was
               effectually
               ordained
               by
               the
               Council
               of
            
             Trent
             ,
             if
             there
             had
             not
             been
             an
             Edict
             at
             Worms
             ,
             there
             were
             the
             Decrees
             of
             that
             Council
             which
             would
             have
             made
             a
             
               Protestation
               necessary
            
             .
             Although
             we
             think
             your
             Church
             needs
             
               Reformation
               in
               Manners
               and
               Discipline
            
             ,
             as
             much
             as
             any
             in
             the
             world
             ,
             yet
             those
             are
             not
             the
             abuses
             mainly
             insisted
             on
             by
             the
             Protestants
             ,
             as
             the
             grounds
             of
             their
             Separation
             ,
             and
             therefore
             his
             Lordship
             ought
             to
             be
             understood
             ,
             of
             a
             
               Reformation
               as
               to
               the
               errours
               and
               corruptions
               of
               the
            
             Roman
             Church
             ;
             and
             doubtless
             that
             Edict
             of
             Worms
             which
             was
             for
             the
             
               restoring
               all
               things
               to
               their
               former
               state
               ,
            
             did
             cut
             off
             all
             hopes
             of
             any
             such
             Reformation
             as
             was
             necessary
             
             for
             the
             Protestants
             to
             return
             to
             the
             
               Roman
               Communion
            
             .
             And
             whatever
             you
             say
             ,
             till
             you
             have
             proved
             the
             contrary
             better
             than
             as
             yet
             it
             is
             done
             ,
             it
             will
             appear
             ,
             that
             they
             are
             the
             
               Protestants
               who
               stand
               for
               the
               ancient
               and
               undefiled
               Doctrine
               of
               the
               Catholick
               Church
               ,
               against
               the
               novel
               and
               corrupt
               Tenets
            
             of
             the
             
               Roman
               Church
            
             .
             And
             such
             kind
             of
             Protestation
             no
             true
             Christian
             ,
             who
             measures
             his
             being
             Catholick
             ,
             by
             better
             grounds
             than
             communion
             with
             the
             Church
             of
             Rome
             ,
             will
             ever
             have
             cause
             to
             be
             ashamed
             of
             .
          
           
             But
             A.
             C.
             (
             saith
             his
             Lordship
             )
             
               goes
               on
               ,
               and
               will
               needs
               have
               it
               ,
               that
               the
               Protestants
               were
               the
               cause
               of
               the
               Schism
               .
            
             
             
             For
             ,
             (
             saith
             he
             )
             
               though
               the
               Church
               of
            
             Rome
             
               did
               thrust
               them
               from
               her
               by
               excommunication
               ,
               yet
               they
               had
               first
               divided
               themselves
               by
               obstinate
               holding
               and
               teaching
               Opinions
               contrary
               to
               the
            
             Roman
             
               Faith
               ,
               and
               practice
               of
               the
               Church
               ,
               which
               to
               do
               ,
               S.
            
             Bernard
             
               thinks
               ,
               is
               pride
               ,
               S.
            
             Austin
             ,
             madness
             .
             At
             this
             his
             Lordship
             takes
             many
             and
             just
             exceptions
             .
             1.
             
             
               That
               holding
               and
               teaching
               was
               not
               the
               prime
               cause
               neither
               ,
               but
               the
               corruptions
               and
               superstitions
               of
            
             Rome
             ,
             
               which
               forced
               many
               men
               to
               hold
               and
               teach
               the
               contrary
               .
               So
               the
               prime
               cause
               was
               theirs
               still
               .
            
             Now
             to
             this
             your
             Answer
             is
             very
             considerable
             .
             
               That
               the
               Bishop
               of
            
             Rome
             
               being
               S.
            
             Peter
             
               's
               successor
               in
               the
               Government
               of
               the
               Church
               ,
            
             
             
               and
               Infallible
               (
               at
               least
               with
               a
               General
               Council
               )
               it
               is
               impossible
               ,
               that
               Protestants
               ,
               or
               other
               Sectaries
               ,
               should
               ever
               find
               such
               errours
               or
               corruptions
               difinitively
               taught
               by
               him
               ,
               or
               received
               by
               the
               Church
               ,
               as
               should
               either
               warrant
               them
               to
               preach
               against
               her
               Doctrine
               ,
               or
               lawfully
               to
               forsake
               her
               communion
               .
            
             We
             say
             ,
             Your
             
               Church
               hath
               erred
            
             ;
             you
             say
             ,
             It
             is
             impossible
             
               she
               should
            
             ;
             we
             offer
             you
             evident
             proofs
             of
             
               her
               errours
            
             ;
             you
             say
             ,
             
               She
               is
               Infallible
            
             ;
             we
             say
             ,
             It
             is
             impossible
             ,
             that
             Church
             should
             be
             Infallible
             ,
             which
             we
             can
             make
             appear
             hath
             
               been
               deceived
            
             ;
             you
             tell
             us
             again
             ,
             It
             is
             impossible
             
               she
               should
               be
               deceived
            
             ;
             for
             ,
             let
             Hereticks
             say
             what
             they
             will
             ,
             
               she
               is
               Infallible
            
             .
             And
             if
             this
             be
             not
             a
             satisfactory
             way
             of
             answering
             ,
             let
             the
             world
             judge
             .
             But
             having
             already
             pulled
             down
             that
             Babel
             of
             Infallibility
             ,
             this
             Answer
             falls
             to
             the
             ground
             with
             it
             ;
             and
             to
             use
             your
             phrase
             ,
             
               The
               truth
               is
            
             ,
             all
             that
             you
             have
             in
             effect
             to
             say
             for
             your
             Church
             ,
             is
             ,
             that
             she
             is
             Infallible
             ,
             and
             the
             
               Catholick
               Church
            
             ,
             and
             by
             this
             means
             you
             think
             to
             cast
             the
             Schism
             upon
             us
             ;
             and
             these
             things
             are
             great
             enough
             indeed
             ,
             if
             you
             could
             but
             make
             any
             shew
             of
             proof
             for
             them
             ;
             but
             not
             being
             able
             to
             do
             that
             ,
             you
             do
             in
             effect
             as
             much
             as
             if
             a
             man
             in
             a
             
               high
               feaver
            
             should
             go
             about
             to
             demonstrate
             it
             was
             impossible
             for
             him
             to
             be
             sick
             ,
             which
             ,
             the
             more
             he
             takes
             pains
             to
             do
             ,
             the
             more
             evident
             his
             distemper
             is
             to
             all
             who
             hear
             him
             .
             And
             it
             is
             shrewdly
             to
             be
             suspected
             ,
             if
             your
             errours
             had
             not
             been
             great
             and
             palpable
             ,
             you
             would
             have
             contented
             your selves
             with
             some
             thing
             short
             of
             Infallibility
             .
             But
             as
             the
             case
             is
             with
             your
             Church
             ,
             I
             must
             confess
             it
             is
             your
             greatest
             wisdom
             to
             talk
             most
             of
             Infallibility
             ;
             for
             if
             you
             can
             but
             meet
             with
             any
             weak
             enough
             to
             swallow
             that
             ,
             all
             other
             things
             go
             down
             without
             dispute
             ;
             but
             if
             men
             are
             left
             at
             liberty
             to
             examine
             particulars
             ,
             they
             would
             as
             soon
             believe
             it
             was
             impossible
             for
             that
             man
             to
             fall
             ,
             whom
             they
             see
             
               upon
               the
               ground
            
             ,
             as
             your
             Church
             to
             be
             infallible
             ,
             which
             they
             find
             overspread
             with
             errour
             and
             corruptions
             .
          
           
             Much
             such
             another
             Answer
             you
             return
             to
             his
             Lordship's
             second
             Exception
             ,
             which
             is
             ,
             
               at
               his
               calling
               the
               Christian
               Faith
               the
            
             Roman
             Faith
             :
             For
             ,
             you
             say
             ,
             
               It
               is
               no
               incongruity
               so
               to
               call
               it
               ,
               for
               the
               Bishop
               of
            
             Rome
             
               being
               Head
               of
               the
               whole
               Christian
               or
               Catholick
               Church
               ,
            
             
             
               the
               Faith
               approved
               and
               taught
               by
               him
               as
               Head
               thereof
               ,
               though
               it
               be
            
             de
             facto
             
               the
               general
               Faith
               and
               Profession
               of
               all
               Christians
               ,
               may
               yet
               very
               well
               be
               called
               the
            
             Roman
             
               Faith
               ;
               Why
               ?
               because
               the
               root
               ,
               origine
               ,
               and
               chief
               Foundation
               under
               Christ
               ,
               of
               its
               being
               practised
               and
               
               believed
               by
               Christians
               is
               at
            
             Rome
             .
             But
             if
             the
             Bishop
             of
             Rome
             be
             no
             such
             thing
             as
             
               Head
               of
               the
               Christian
               Church
            
             (
             and
             they
             must
             have
             a
             very
             
               wide
               Faith
            
             ,
             which
             must
             swallow
             that
             
               Vniversal
               Headship
            
             ,
             with
             all
             the
             appurtenances
             upon
             your
             bare
             affirmation
             )
             if
             it
             belongs
             no
             more
             to
             him
             to
             approve
             and
             teach
             the
             Faith
             then
             to
             any
             other
             
               Catholick
               Bishop
            
             ,
             if
             the
             coming
             from
             Rome
             affords
             no
             credibility
             at
             all
             to
             the
             
               Christian
               Faith
            
             ;
             then
             still
             there
             remains
             as
             great
             an
             incongruity
             as
             may
             be
             ,
             in
             calling
             the
             
               Christian
               Faith
            
             ,
             the
             
               Roman
               Faith.
            
             And
             as
             to
             all
             these
             my
             denial
             is
             as
             good
             as
             your
             affirmation
             ;
             when
             you
             undertake
             to
             prove
             ,
             I
             shall
             to
             answer
             .
          
           
             If
             
               A.
               C.
            
             adds
             
               the
               practice
               of
               the
               Church
               to
               the
            
             Roman
             Faith
             ,
             I
             see
             no
             advantage
             is
             gotten
             by
             it
             ,
             for
             the
             first
             must
             limit
             the
             latter
             ,
             
             and
             the
             Faith
             being
             Roman
             ,
             the
             Church
             must
             be
             so
             too
             ,
             and
             therefore
             all
             your
             cavils
             on
             that
             subject
             come
             to
             nothing
             .
          
           
             The
             third
             Exception
             is
             ,
             
               against
               the
               place
               out
               of
               S.
            
             Bernard
             ,
             
             
               and
               S.
            
             Austin
             ,
             which
             ,
             his
             Lordship
             saith
             ,
             
               are
               mis-applied
            
             ;
             
             
               for
               neither
               of
               them
            
             (
             saith
             he
             )
             
               spake
               of
               the
            
             Roman
             ;
             
               and
               S.
            
             Bernard
             
               perhaps
               neither
               of
               the
               Catholick
               ,
               nor
               the
            
             Roman
             ,
             
               but
               of
               a
               particular
               Church
               or
               Congregation
               .
               His
               words
               are
               ,
               What
               greater
               pride
               ,
               than
               that
               one
               man
               should
               prefer
               his
               judgement
               before
               the
               whole
               Congregation
               .
               Which
            
             A.
             C.
             
               conveniently
               to
               his
               purpose
               rendred
               before
               the
               whole
               Congregation
               of
               all
               the
               Christian
               Churches
               in
               the
               world
               .
            
             
             
               Whereas
               no
               such
               thing
               is
               in
               him
               as
               all
               the
               Christian
               Churches
               in
               the
               world
               .
            
             And
             his
             Lordship
             saith
             ,
             
               He
               thinks
               it
               is
               plain
               ,
               that
               he
               speaks
               both
               of
               ,
               and
               to
               the
               particular
               Congregation
               ,
               to
               which
               he
               was
               then
               preaching
               .
            
             This
             you
             deny
             not
             ,
             but
             say
             ,
             
             
               The
               argument
               holds
            
             â
             minori
             ad
             majus
             ,
             
               to
               shew
               the
               more
               exorbitant
               pride
               of
               those
               ,
               who
               prefer
               their
               private
               fanatick
               Opinions
               ,
               before
               the
               judgement
               of
               the
               whole
               Catholick
               Church
               .
            
             The
             
               Roman
               Church
            
             you
             should
             have
             said
             ▪
             for
             you
             own
             no
             
               Catholick
               Church
            
             ,
             but
             what
             is
             Roman
             ,
             and
             therein
             the
             argument
             you
             mention
             will
             hold
             yet
             further
             ,
             against
             those
             who
             prefer
             the
             
               Novel
               Opinions
            
             of
             the
             
               Roman
               Church
            
             ,
             before
             the
             ancient
             
               Apostolical
               Faith
            
             of
             the
             
               truly
               Catholick
               Church
            
             .
             His
             Lordship
             adds
             ,
             
               That
               it
               is
               one
               thing
               to
               prefer
               a
               mans
               private
               judgement
               before
               the
               whole
               Congregation
               ;
               and
               another
               ,
               for
               an
               intelligent
               man
               in
               something
               unsatisfied
               ,
               modestly
               to
               propose
               his
               doubts
               even
               to
               the
               Catholick
               Church
               .
               And
               much
               more
               may
               a
               whole
               National
               Church
               ,
               nay
               ,
               the
               whole
               body
               of
               Protestants
               do
               it
               .
            
             Now
             you
             very
             wisely
             leave
             out
             this
             last
             clause
             ,
             that
             you
             might
             take
             an
             opportunity
             to
             declaim
             against
             
               Luther
               ,
               Zuinglius
               ,
               Calvin
               ,
               &c.
            
             for
             want
             of
             modesty
             .
             But
             what
             pretext
             could
             there
             have
             been
             for
             such
             virulency
             ,
             had
             they
             been
             guilty
             of
             what
             you
             charge
             them
             ,
             if
             you
             would
             but
             have
             given
             us
             all
             that
             his
             Lordship
             said
             ;
             And
             may
             not
             I
             now
             therefore
             more
             justly
             return
             you
             your
             own
             language
             in
             the
             same
             page
             upon
             a
             far
             less
             occasion
             .
             
               That
               here
               's
               a
               manifest
               robbery
               of
               part
               of
               his
               Lordships
               words
               ,
               for
               which
               you
               are
               bound
               to
               restitution
               .
               For
               his
               Lordship
               ,
               as
               it
               were
               ,
               foreseeing
               this
               cavil
               ,
               warily
               adds
               that
               concerning
               a
               whole
               National
               Church
               ,
               and
               the
               whole
               body
               of
               Protestants
               ;
               which
               you
               for
               reasons
               best
               known
               to
               your self
               ,
               craftily
               leave
               out
               .
               But
               we
               must
               excuse
               our
               adversary
               for
               this
               slip
               ,
               though
               it
               be
               an
               unhandsome
               one
               ;
               For
               the
               truth
               is
               ,
               he
               had
               no
               other
               way
               to
               hide
               the
               guiltiness
               of
               his
               own
               pen
               ,
               &c.
               
            
             These
             are
             your
             own
             words
             only
             applied
             ,
             and
             that
             much
             more
             justly
             to
             your self
             ,
             for
             a
             more
             palpable
             fault
             in
             the
             very
             same
             page
             wherein
             you
             had
             accused
             his
             Lordship
             for
             one
             of
             that
             kind
             .
             But
             you
             go
             on
             further
             ,
             and
             
               supposing
               the
               doubts
               had
               been
               modestly
               proposed
               ,
               yet
               this
               could
               not
               at
               all
               help
               the
               Protestant
               cause
               ,
               in
               regard
               their
               doubts
               were
               in
               points
               of
               
               Faith
               ,
               already
               determined
               for
               such
               by
               authority
               of
               the
               Catholick
               Church
               ;
               to
               question
               any
               of
               which
               with
               what
               seeming
               modesty
               soever
               is
               sinful
               ,
               heretical
               ,
               and
               damnable
               .
            
             Were
             it
             our
             present
             business
             ,
             it
             were
             easie
             to
             make
             it
             appear
             ,
             that
             the
             far
             greatest
             part
             of
             the
             matters
             in
             Controversie
             ;
             were
             never
             determined
             
               as
               points
               of
               Faith
            
             ,
             before
             the
             
               Council
               of
               Trent
            
             ,
             and
             ,
             I
             hope
             you
             will
             not
             say
             ,
             that
             was
             before
             the
             Reformation
             ,
             or
             any
             proposal
             of
             doubts
             ?
             But
             ,
             if
             they
             had
             been
             defined
             by
             your
             Church
             for
             matters
             of
             Faith
             ,
             and
             our
             great
             doubt
             be
             ,
             How
             your
             Church
             comes
             to
             have
             this
             power
             of
             
               determining
               points
            
             of
             Faith
             ,
             to
             whom
             should
             this
             doubt
             be
             propounded
             ?
             to
             your
             Church
             ,
             no
             doubt
             then
             we
             should
             hear
             from
             her
             ,
             as
             now
             we
             do
             from
             you
             ,
             
               That
               to
               question
               it
               with
               what
               seeming
               modesty
               soever
               ,
               is
               sinful
               ,
               heretical
               ,
               ond
               damnable
               .
            
             And
             ,
             Is
             it
             not
             then
             likely
             that
             your
             Church
             should
             ever
             yield
             to
             the
             proposal
             of
             doubts
             ?
             and
             you
             do
             well
             to
             tell
             us
             so
             ;
             for
             it
             will
             save
             Protestants
             a
             great
             deal
             of
             labour
             ,
             when
             they
             see
             your
             Church
             so
             incurable
             ,
             that
             she
             makes
             it
             
               sinful
               ,
               heretical
               ,
               and
               damnable
               ,
            
             to
             question
             any
             thing
             she
             hath
             determined
             .
             Although
             we
             do
             with
             much
             more
             reason
             assert
             it
             to
             be
             
               sinful
               ,
               heretical
               ,
               and
               damnable
            
             in
             your
             Church
             ,
             to
             offer
             to
             obtrude
             erroneous
             Doctrines
             on
             the
             Faith
             of
             the
             
               Christian
               world
            
             ,
             as
             points
             necessary
             to
             be
             believed
             ,
             and
             to
             urge
             superstitious
             practices
             as
             the
             conditions
             of
             communion
             with
             her
             .
          
           
             To
             the
             place
             of
             S.
             Austin
             ,
             wherein
             he
             saith
             ,
             
               That
               it
               is
               a
               part
               of
               most
               insolent
               madness
               ,
               for
               any
               man
               to
               dispute
               ,
               Whether
               that
               be
               to
               be
               done
               ,
               which
               is
               usually
               done
               in
               and
               through
               the
               whole
               Catholick
               Church
               of
               Christ.
            
             His
             Lordship
             answer
             ,
             
             1.
             
             
               Here
               's
               not
               a
               word
               of
               the
            
             Roman
             
               Church
               ,
               but
               of
               that
               which
               is
               all
               over
               the
               world
               ,
               Catholick
               ,
               which
            
             Rome
             
               never
               yet
               was
            
             ;
             and
             for
             all
             your
             boast
             of
             having
             often
             shewn
             ,
             
             
               That
               the
               Roman
               and
               the
               Catholick
               are
               all
               one
            
             ;
             I
             dare
             leave
             it
             to
             the
             indifferent
             Reader
             ,
             Whether
             you
             have
             not
             miserably
             failed
             in
             your
             attempts
             that
             way
             .
             2.
             
             He
             answers
             ,
             That
             A.
             C.
             
               applies
               this
               to
               the
            
             Roman
             
               Faith
               ,
               whereas
               S.
            
             Austin
             
               speaks
               expresly
               of
               the
               rites
               and
               ceremonies
               of
               the
               Church
               ,
               and
               particularly
               about
               the
               manner
               of
               offering
               upon
            
             Maundy-Thursday
             ,
             
               whether
               it
               be
               in
               the
               morning
               ,
               or
               after
               supper
               ,
               or
               both
               .
            
             3.
             
             
               T
               is
               manifest
               by
               the
               words
               themselves
               ,
               that
               S.
            
             Austin
             
               speaks
               of
               no
               matter
               of
               Faith
               there
               ,
               Roman
               ,
               nor
               Catholick
               ,
               for
               he
               speaks
               of
               things
               done
               ,
               and
               to
               be
               done
               ,
               and
               not
               for
               things
               believed
               ,
               or
               to
               be
               believed
               .
            
             4.
             
             
               A
               right
               sober
               man
               may
               ,
               without
               the
               least
               touch
               of
               insolency
               or
               madness
               ,
               dispute
               a
               business
               of
               Religion
               with
               the
            
             Roman
             ,
             
             
               either
               Church
               or
               Prelate
               ,
               as
               all
               men
               know
            
             Irenaeus
             
               did
               with
               Victor
            
             .
             Now
             to
             all
             this
             you
             reply
             ,
             
               That
               the
               argument
               still
               holds
            
             à
             minori
             ad
             majus
             ,
             
               and
               reaches
               to
               every
               person
               that
               in
               any
               matter
               whatsoever
               obstinately
               opposes
               himself
               against
               the
               Church
               of
               God.
            
             And
             is
             not
             this
             an
             excellent
             way
             of
             arguing
             from
             the
             
               less
               to
               the
               greater
            
             ,
             to
             argue
             from
             a
             rite
             or
             ceremony
             observed
             by
             the
             Universal
             Church
             to
             a
             
               matter
               of
               Faith
            
             determined
             by
             the
             
               Roman
               Church
            
             ?
             This
             is
             
               à
               minori
               ad
               majus
            
             ,
             with
             a
             witness
             .
             But
             your
             Reason
             is
             as
             good
             as
             your
             Answer
             ,
             which
             is
             ,
             
               because
               there
               was
               alwaies
               some
               point
               or
               matter
               of
               Faith
               involved
               in
               every
               Vniversally
               practised
               rite
               or
               ceremony
               of
               the
               Church
               ,
            
             I
             pray
             Sir
             then
             ,
             Tell
             us
             what
             the
             
               matter
               of
               Faith
            
             was
             which
             lay
             in
             the
             offering
             on
             Maundy-Thursday
             in
             morning
             ,
             or
             after
             supper
             ?
             and
             by
             whom
             this
             
               point
               of
               Faith
            
             was
             determined
             ?
             and
             and
             how
             far
             it
             is
             obligatory
             ?
             and
             whether
             it
             be
             not
             
               sinful
               ,
               heretical
               ,
               and
               damnable
               ,
            
             so
             much
             as
             modestly
             to
             doubt
             of
             it
             ?
             For
             all
             this
             ,
             you
             told
             us
             ,
             belongs
             to
             all
             matters
             of
             Faith
             determined
             by
             the
             Catholick
             Church
             .
             What
             remains
             of
             this
             Chapter
             ,
             need
             not
             hold
             us
             long
             ,
             for
             C's
             .
             illation
             from
             the
             
               Catholick
               Churches
               not
               erring
               ,
               that
               therefore
               it
               cannot
               be
               lawful
               to
               
               separate
               from
               the
            
             Roman
             Church
             ,
             is
             absurd
             and
             illogical
             ;
             and
             depends
             on
             that
             gross
             mistake
             that
             the
             
               Roman
               and
               Catholick
               Church
            
             are
             all
             one
             ,
             which
             we
             have
             abundantly
             disproved
             in
             the
             precedent
             Chapter
             .
             What
             follows
             concerning
             the
             
               Catholick
               Churches
               not
               erring
            
             ,
             and
             how
             far
             
               that
               extends
            
             ,
             
             concerning
             the
             
               Catalogue
               of
               Fundamentals
               ,
               and
               any
               errours
               admitted
               in
               the
               Church
               ,
               being
               destructive
               to
               its
               Being
               ,
               because
               derogatory
               to
               Gods
               Veracity
               ,
            
             have
             been
             so
             amply
             discussed
             in
             their
             proper
             places
             ,
             that
             I
             find
             no
             temptation
             from
             any
             new
             arguments
             here
             suggested
             ,
             to
             resume
             the
             debate
             of
             them
             .
             There
             being
             then
             nothing
             material
             ,
             which
             hath
             not
             been
             handled
             already
             ;
             I
             here
             conclude
             this
             Chapter
             .
          
        
         
           
             CHAP.
             III.
             Of
             keeping
             Faith
             with
             Hereticks
             .
          
           
             
               The
               occasion
               of
               this
               Dispute
               .
               The
               reason
               why
               this
               Doctrine
               is
               not
               commonly
               defended
               :
               Yet
               all
               own
               such
               Principles
               from
               whence
               it
               necessarily
               follows
               .
               The
               matter
               of
               fact
               as
               to
               the
               Council
               of
               Constance
               ;
               and
               
                 John
                 Hus
              
               opened
               .
               Of
               the
               nature
               of
               the
               safe-conduct
               granted
               him
               by
               the
               Emperour
               ,
               that
               it
               was
               not
               a
               general
               one
               ,
               
                 salvâ
                 justitiâ
              
               ,
               but
               particular
               ,
               
                 jure
                 speciali
              
               ;
               which
               is
               largely
               proved
               .
               The
               particulars
               concerning
               Hierom
               of
               Prague
               .
               Of
               the
               safe-conduct
               granted
               by
               the
               Council
               of
               Trent
               .
               Of
               the
               distinction
               of
               Secular
               and
               Ecclesiastical
               Power
               ,
               and
               that
               from
               thence
               it
               follows
               ,
               that
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               .
               Simancha
               ,
               and
               several
               others
               fully
               assert
               this
               Doctrine
               .
               Of
               the
               Invitation
               to
               the
               Council
               of
               Trent
               ,
               and
               the
               good
               Instructions
               there
               ;
               and
               of
               Publick
               Disputation
               .
            
          
           
             A.
             C's
             Endeavour
             not
             only
             to
             charge
             Protestants
             with
             the
             guilt
             of
             Schism
             ,
             
             but
             to
             justifie
             and
             clear
             the
             proceedings
             of
             the
             Church
             of
             Rome
             towards
             them
             ,
             hath
             led
             us
             into
             a
             new
             dispute
             ,
             how
             far
             she
             is
             to
             be
             trusted
             in
             the
             greatest
             promises
             which
             are
             made
             to
             such
             whom
             she
             accounts
             Hereticks
             .
             Which
             is
             occasioned
             by
             these
             words
             of
             his
             ,
             
               That
               after
               this
               breach
               was
               made
               ,
               the
               Church
               of
            
             Rome
             
               was
               so
               kind
               and
               careful
               to
               seek
               the
               Protestants
               ,
               that
               she
               invited
               them
               publickly
               with
               safe
               conduct
               to
            
             Rome
             ,
             
               to
               a
               General
               Council
               ,
               freely
               to
               speak
               what
               they
               could
               for
               themselves
               :
            
             Or
             ,
             if
             we
             take
             his
             words
             ,
             as
             you
             give
             them
             us
             ,
             the
             sense
             is
             the
             same
             to
             our
             purpose
             (
             and
             therefore
             you
             impertinently
             cavil
             with
             his
             Lordship
             for
             not
             keeping
             Faith
             with
             
               A.C.
               )
               Which
               did
               at
               first
               seek
               to
               recall
               them
               from
               their
               Novel
               Opinions
               ,
               and
               after
               their
               breach
               did
               permit
               ,
               yea
               invite
               them
               publickly
               to
            
             Rome
             
               to
               a
               General
               Council
            
             ,
             &c.
             
             Upon
             which
             his
             Lordship
             sayes
             :
             
               Indeed
               I
               think
               the
               Church
               of
            
             Rome
             
               did
               carefully
               seek
               the
               Protestants
            
             ;
             
             
               but
               I
               doubt
               it
               was
               to
               bring
               them
               within
               their
               net
               .
               And
               she
               invited
               them
               to
            
             Rome
             .
             
               A
               very
               safe
               place
               ,
               if
               you
               mark
               it
               ,
               for
               them
               to
               come
               to
               ,
               just
               as
               the
               Lion
               (
               in
               the
               Apologue
               )
               invited
               the
               Fox
               to
               his
               own
               Den.
               Yea
               ,
               but
               there
               was
               safe-conduct
               offered
               too
               :
               Yes
               ,
               conduct
               perhaps
               ,
               but
               not
               safe
               ,
               or
               safe
               perhaps
               ,
               for
               going
               thither
               ,
               but
               none
               for
               coming
               thence
               .
            
             Vestigia
             nulla
             retrorsum
             .
             
               Yea
               ,
               but
               it
               should
               have
               been
               to
               a
               General
               Council
               :
               Perhaps
               so
               .
               But
               was
               the
               conduct
               safe
               ,
               that
               was
               given
               to
               a
               Council
               which
               they
               call
               General
               ,
               to
               some
               others
               before
               them
               ?
               No
               sure
               ,
            
             John
             Hus
             ,
             and
             Jerom
             of
             Prague
             
               burnt
               for
               all
               their
               safe
               conduct
               .
               And
               so
               long
               as
               the
               Jesuits
               write
               and
               maintain
               .
               That
               Faith
               given
               is
               not
               to
               be
               kept
               with
               Hereticks
               .
               And
               the
               Church
               of
            
             Rome
             
               leaves
               this
               lewd
               Doctrine
               uncensured
               (
               as
               
               it
               hath
               hitherto
               done
               ,
               and
               no
               exception
               put
               in
               of
               force
               and
               violence
               .
               )
            
             A.
             C.
             
               shall
               pardon
               us
               ,
               that
               we
               come
               not
               to
            
             Rome
             ,
             
               nor
               within
               the
               reach
               of
            
             Roman
             
               Power
               ,
               what
               freedom
               of
               speech
               soever
               he
               promised
               us
               .
               For
               to
               what
               end
               freedom
               of
               speech
               on
               their
               part
               ,
               since
               they
               are
               resolved
               to
               alter
               nothing
               ?
               And
               to
               what
               end
               freedom
               of
               speech
               on
               our
               part
               ,
               if
               after
               speech
               hath
               been
               free
               ,
               life
               shall
               not
               .
            
             
             This
             you
             call
             a
             
               Theme
               ,
               which
               ,
               for
               the
               most
               part
               ,
               our
               Adversaries
               love
               to
               dwell
               upon
               ,
               as
               thinking
               they
               have
               some
               great
               advantage
               against
               us
               therein
               .
            
             And
             ,
             Can
             you
             blame
             them
             for
             insisting
             much
             on
             that
             which
             their
             lives
             are
             concerned
             in
             ,
             and
             it
             will
             appear
             in
             the
             prosecution
             of
             this
             subject
             ,
             that
             we
             have
             this
             great
             advantage
             against
             you
             ,
             that
             we
             are
             come
             to
             understand
             your
             arts
             so
             well
             ,
             as
             not
             so
             easily
             to
             be
             catched
             by
             your
             perfidious
             subtilties
             .
             And
             as
             we
             understand
             your
             practices
             better
             than
             to
             rely
             on
             your
             promises
             of
             this
             nature
             ,
             so
             we
             are
             not
             so
             ignorant
             of
             the
             intrigues
             of
             your
             proceedings
             ,
             as
             to
             suppose
             that
             commonly
             and
             openly
             you
             should
             defend
             this
             Position
             ,
             That
             
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               .
            
             For
             thereby
             you
             would
             lose
             the
             intent
             and
             design
             of
             it
             ;
             for
             none
             would
             be
             so
             silly
             as
             to
             venture
             themselves
             into
             the
             hands
             of
             such
             ,
             who
             openly
             profess
             ,
             
               They
               are
               not
               bound
               to
               keep
               Faith
               with
               them
               .
            
             For
             ,
             Do
             you
             think
             that
             
               Father
               Fulgentio
            
             would
             ever
             have
             gone
             to
             Rome
             on
             the
             safe-conduct
             most
             solemnly
             given
             by
             Paul.
             5.
             if
             he
             had
             understood
             beforehand
             ,
             with
             what
             perfidiousness
             he
             should
             have
             been
             dealt
             with
             there
             ;
             and
             all
             under
             this
             pretext
             ,
             That
             
               safe-conduct
               was
               given
               for
               his
               coming
               hither
               ,
               but
               not
               for
               his
               going
               thence
               .
            
             Is
             this
             the
             Faith
             of
             the
             
               Apostolical
               See
            
             ?
             Is
             this
             the
             
               Catholick
               and
               Roman
               Faith
            
             ?
             If
             so
             ,
             the
             
               Roman
               Faith
            
             ,
             before
             ever
             it
             was
             Christian
             ,
             was
             much
             more
             infallible
             ▪
             than
             this
             ;
             that
             never
             was
             acquainted
             with
             such
             a
             perfidious
             Infallibility
             .
             Well
             then
             might
             his
             Lordship
             say
             ,
             
               The
               conduct
               might
               be
               safe
               for
               going
               thither
               ,
               but
               not
               for
               coming
               thence
               .
            
             Vestigia
             nulla
             retrorsum
             .
             And
             so
             Fulgentio
             to
             his
             sorrow
             found
             it
             .
             We
             see
             therefore
             ,
             it
             is
             very
             necessary
             for
             you
             to
             disown
             this
             principle
             as
             much
             as
             possible
             ,
             till
             you
             have
             occasion
             to
             practise
             it
             ,
             and
             then
             woe
             be
             to
             them
             to
             whose
             lot
             it
             falls
             to
             make
             the
             experiment
             .
             Though
             therefore
             both
             
               publickly
               and
               privately
               ,
               in
               word
               and
               writing
               ,
            
             as
             you
             tell
             us
             ,
             
               You
               teach
               and
               profess
               ,
               That
               Faith
               is
               to
               be
               kept
               as
               well
               with
               Hereticks
               as
               Catholicks
               ,
            
             yet
             your
             Adversaries
             have
             no
             great
             reason
             to
             reply
             on
             your
             promises
             ;
             when
             they
             find
             your
             practices
             apparently
             to
             the
             contrary
             ,
             and
             those
             practices
             built
             on
             such
             principles
             which
             you
             all
             own
             ,
             and
             contend
             for
             ,
             and
             that
             notwithstanding
             ,
             what
             you
             confidently
             say
             to
             the
             contrary
             ,
             several
             of
             your
             Writers
             have
             in
             terms
             asserted
             it
             .
             All
             which
             shall
             be
             made
             good
             in
             this
             Chapter
             .
             And
             therefore
             ,
             though
             you
             say
             it
             ,
             and
             say
             it
             over
             again
             ,
             those
             who
             know
             the
             ambiguity
             of
             your
             expressions
             ,
             your
             many
             reservations
             ,
             and
             exceptions
             which
             you
             make
             ,
             will
             not
             be
             very
             confident
             of
             the
             honesty
             of
             your
             meaning
             ,
             by
             the
             fairness
             of
             your
             expressions
             .
             These
             are
             therefore
             
               no
               clamorous
               accusations
            
             ,
             but
             very
             sad
             truths
             ,
             which
             the
             experience
             of
             the
             world
             ,
             and
             your
             dealings
             have
             too
             often
             taught
             us
             ;
             that
             at
             last
             we
             are
             forced
             to
             distinguish
             between
             a
             
               Princes
               safc-conduct
            
             ,
             and
             an
             
               Eccleastical
               Trepan
            
             .
             For
             no
             other
             ,
             will
             that
             appear
             to
             be
             ,
             which
             was
             granted
             by
             
               Pope
               Paul
            
             to
             Fulgentio
             ,
             or
             the
             Emperour
             ,
             and
             Council
             of
             Constance
             to
             
               John
               Hus
            
             ,
             and
             Hierom
             of
             Prague
             .
             If
             Christ
             therefore
             ,
             after
             he
             had
             said
             ,
             That
             
               they
               should
               give
               to
            
             Caesar
             
               the
               things
               that
               are
            
             Caesars
             ,
             had
             either
             denied
             the
             payment
             of
             tribute
             ,
             or
             demanded
             it
             himself
             ,
             Becanus
             might
             then
             say
             ,
             That
             was
             a
             fit
             parallel
             for
             you
             in
             this
             Controversie
             ,
             whose
             open
             actions
             do
             palpably
             contradict
             you
             ,
             when
             you
             say
             ,
             
               That
               Faith
               is
               to
               be
               kept
               with
               Hereticks
               .
            
          
           
           
             For
             the
             clearing
             of
             which
             ,
             
             we
             must
             first
             relate
             the
             matter
             of
             fact
             in
             the
             case
             of
             the
             Council
             of
             Constance
             ,
             and
             then
             examine
             the
             several
             evasions
             you
             make
             in
             vindication
             of
             their
             proceedings
             ,
             notwithstanding
             the
             safe-conduct
             given
             by
             the
             Emperour
             and
             Council
             .
             The
             story
             then
             is
             briefly
             this
             ;
             A
             Council
             at
             Constance
             being
             called
             for
             redressing
             abuses
             in
             the
             Church
             ,
             and
             putting
             an
             end
             to
             that
             Schism
             ,
             which
             was
             between
             the
             three
             
               Antipopes
               Gregory
            
             12
             ,
             Benedict
             .
             13
             ,
             John
             23.
             
             
               John
               Husse
            
             is
             summoned
             by
             the
             
               Emperour
               Sigismund
            
             to
             appear
             before
             it
             .
             And
             to
             take
             away
             all
             fears
             and
             suspicions
             of
             unhandsome
             dealing
             ,
             the
             Emperour
             grants
             him
             a
             safe-conduct
             ,
             in
             which
             it
             was
             expressed
             ,
             
               Omni
               prorsus
               impedimento
               remoto
               ,
               transire
               ,
               stare
               ,
               morari
               ,
               &
               redire
               libere
               permittatis
            
             ;
             that
             without
             all
             manner
             of
             hindrance
             ,
             he
             should
             be
             suffered
             to
             come
             ,
             appear
             ,
             stay
             ,
             and
             return
             freely
             .
             That
             such
             a
             safe-conduct
             was
             given
             by
             the
             Emperour
             ,
             and
             pleaded
             by
             Husse
             ,
             is
             agreed
             on
             all
             sides
             .
             But
             notwithstanding
             this
             ,
             he
             had
             not
             been
             above
             three
             weeks
             in
             Constance
             ,
             but
             ,
             contrary
             to
             his
             safe-conduct
             ,
             he
             is
             thrown
             into
             prison
             ;
             which
             being
             done
             in
             the
             Emperours
             absence
             ,
             he
             returns
             to
             the
             Council
             ,
             and
             argues
             the
             case
             with
             them
             ,
             upon
             which
             they
             pass
             the
             decree
             contained
             in
             the
             19
             Session
             of
             that
             Council
             ,
             in
             these
             words
             cited
             in
             the
             Margent
             ,
             which
             ,
             that
             you
             may
             not
             quarrel
             with
             my
             interpretation
             of
             ,
             I
             will
             take
             your
             own
             .
             
             
               This
               present
               Sacred
               Synod
               declareth
               ,
               That
               by
               whatsoever
               safe-conduct
               ,
               granted
               by
               the
               Emperour
               ,
               Kings
               ,
               or
               other
               Secular
               Princes
               ,
               to
               Hereticks
               ,
               or
               such
               as
               are
               defamed
               for
               Heresie
               ,
               no
               prejudice
               can
               arise
               ,
               no
               impediment
               can
               ,
               or
               ought
               to
               be
               put
               to
               the
               Catholick
               Faith
               ,
               or
               other
               Ecclesiastical
               jurisdiction
               ,
               but
               that
               (
               notwithstanding
               the
               said
               safe-conduct
               )
               it
               may
               be
               lawful
               for
               any
               competent
               and
               Ecclesiastical
               Judge
               to
               enquire
               into
               the
               errours
               of
               such
               persons
               ,
               and
               duly
               otherwaies
               proceed
               against
               them
               ,
               and
               punish
               them
               so
               far
               as
               justice
               shall
               require
               ,
               if
               they
               shall
               pertinaciously
               refuse
               to
               revoke
               their
               errours
               ;
               yea
               though
               they
               come
               to
               the
               place
               of
               judgement
               ,
               relying
               upon
               such
               safe-conduct
               ,
               and
               would
               not
               otherwise
               come
               thither
               ;
               nor
               doth
               he
               who
               so
               promiseth
               ,
               remain
               obliged
               in
               any
               thing
               ,
               having
               done
               what
               lyes
               in
               him
               .
            
             Upon
             this
             decree
             of
             the
             Council
             the
             Emperour
             looks
             on
             himself
             ,
             as
             absolved
             from
             his
             obligation
             ,
             and
             not
             only
             concurred
             in
             the
             sentence
             against
             Husse
             ,
             but
             gave
             order
             himself
             about
             his
             execution
             .
             The
             Question
             then
             is
             ,
             Whether
             the
             Emperour
             did
             not
             break
             his
             Faith
             with
             
               John
               Husse
            
             in
             so
             doing
             ;
             and
             ,
             Whether
             the
             Council
             did
             not
             decree
             ,
             that
             neither
             he
             ,
             nor
             any
             else
             ,
             were
             bound
             to
             keep
             it
             with
             Hereticks
             .
             Although
             this
             case
             be
             so
             plain
             and
             clear
             to
             all
             persons
             ,
             who
             have
             any
             sense
             of
             justice
             and
             honesty
             ,
             that
             we
             dare
             appeal
             to
             the
             most
             indifferent
             persons
             in
             the
             world
             ,
             Whether
             it
             be
             not
             a
             notorious
             violation
             of
             Faith
             ,
             after
             a
             most
             solemn
             promise
             of
             safe
             return
             ,
             to
             proceed
             to
             judgement
             against
             the
             person
             ,
             who
             came
             meerly
             relying
             on
             that
             promise
             ,
             and
             the
             same
             person
             to
             be
             the
             Instrument
             of
             his
             execution
             ,
             who
             gave
             the
             safe-conduct
             on
             which
             he
             trusted
             :
             And
             whether
             the
             declaring
             ,
             that
             such
             a
             person
             is
             not
             obliged
             to
             keep
             his
             promise
             ,
             because
             it
             is
             a
             matter
             of
             Heresie
             he
             had
             promised
             in
             ,
             be
             not
             to
             declare
             ,
             
               That
               no
               Faith
               is
               to
               be
               kept
               with
               Hereticks
               .
            
             Yet
             since
             no
             actions
             are
             so
             bad
             ,
             if
             they
             tend
             to
             your
             advantage
             ,
             but
             you
             will
             have
             something
             to
             blind
             the
             eyes
             of
             the
             simple
             with
             ,
             we
             must
             consider
             what
             you
             have
             to
             plead
             in
             vindication
             of
             these
             proceedings
             .
             You
             tell
             us
             
             then
             ,
             
             
               That
               the
               Emperour
               did
               not
               break
               his
               Faith
               with
            
             John
             Husse
             ,
             
               and
               that
               notwithstanding
               the
               safe-conduct
               given
               ,
               he
               was
               justly
               burnt
               .
            
             Bold
             and
             daring
             assertions
             !
             but
             we
             must
             enquire
             into
             the
             reasons
             of
             them
             .
             Two
             things
             you
             seem
             most
             to
             rely
             on
             ,
             and
             the
             strength
             of
             all
             your
             Answer
             depends
             on
             them
             :
             which
             being
             the
             things
             ,
             Becanus
             ,
             and
             the
             rest
             of
             your
             party
             insist
             on
             in
             this
             case
             ,
             I
             shall
             more
             closely
             examine
             .
             The
             first
             is
             ,
             
               From
               the
               nature
               of
               the
               safe-conduct
               given
               ,
               that
               it
               was
               not
               such
               as
               could
               hinder
               justice
            
             ;
             the
             second
             is
             ,
             
               From
               the
               difference
               of
               the
               Secular
               and
               Ecclesiastical
               Power
               ,
               and
               that
               the
               Emperour
               could
               make
               no
               promise
               in
               prejudice
               of
               the
               Churches
               Jurisdiction
               .
            
          
           
             First
             ,
             You
             distinguish
             of
             a
             
               safe-conduct
               ,
               which
            
             ,
             you
             say
             ,
             
               may
               be
               granted
               two
               waies
            
             ;
             
             first
             ,
             jure
             communi
             ,
             
               when
               t
               is
               given
               only
               against
               unjust
               violence
               ,
            
             salvâ
             semper
             justitiâ
             ,
             
             
               provided
               alwaies
               that
               Justice
               be
               not
               impeached
               :
               Secondly
               ,
            
             jure
             speciali
             ,
             
               when
               it
               secures
               a
               man
               against
               all
               violence
               whatsoever
               ,
               whether
               just
               or
               unjust
               ,
               and
               chiefly
               in
               that
               cause
               for
               which
               it
               is
               given
               .
               In
               the
               former
               manner
               only
               ,
            
             you
             say
             ,
             
               A
               safe-conduct
               was
               granted
               by
               the
               Emperour
               to
            
             John
             Husse
             ,
             
               and
               by
               the
               Council
               of
            
             Constance
             to
             Hierom
             of
             Prague
             :
             
               In
               the
               latter
               sort
               ,
               the
               Council
               of
            
             Trent
             
               offered
               safe-conduct
               to
               the
               Protestants
               in
            
             Germany
             ,
             &c.
             
             
               No
               Faith
               therefore
               was
               broken
               with
            
             John
             Husse
             ;
             
               for
               ,
               a
               safe-conduct
               was
               only
               given
               him
            
             jure
             communi
             ,
             
               by
               which
               Justice
               was
               to
               remain
               unimpeachable
               ,
               since
               he
               was
               only
               promised
               to
               be
               defended
               against
               unjust
               violence
               ;
               which
               was
               performed
               .
            
             I
             grant
             ,
             a
             safe-conduct
             may
             be
             given
             two
             waies
             ;
             the
             first
             ,
             is
             to
             secure
             men
             from
             all
             unjust
             violence
             ,
             in
             order
             to
             a
             legal
             trial
             ;
             and
             this
             is
             granted
             in
             such
             cases
             ,
             when
             the
             person
             accused
             looks
             on
             the
             Law
             ,
             as
             open
             for
             him
             as
             well
             as
             his
             Adversaries
             ,
             and
             puts
             himself
             on
             a
             fair
             tryal
             before
             equal
             and
             indifferent
             Judges
             :
             and
             in
             such
             cases
             the
             intent
             of
             the
             safe-conduct
             is
             expressed
             ,
             
               Damus
               tibi
               fidem
               publicam
               causam
               dicendi
               in
               judicio
               contra
               vim
               ,
               non
               contra
               juris
               executionem
            
             ;
             as
             the
             Formula
             of
             it
             is
             in
             the
             
               Roman
               Empire
            
             ,
             thence
             that
             
               Imperial
               Constitution
            
             ,
             which
             prohibits
             that
             any
             safe-conduct
             be
             given
             to
             the
             accuser
             ,
             or
             the
             guilty
             person
             
               adversus
               publicum
               judicium
               ,
               sed
               solum
               contra
               vim
               ,
            
             against
             publick
             justice
             ,
             but
             only
             against
             violence
             :
             but
             then
             ,
             these
             are
             the
             safe-conducts
             which
             subordinate
             Officers
             can
             only
             grant
             ;
             because
             these
             have
             no
             power
             over
             the
             life
             of
             persons
             ,
             but
             they
             are
             only
             to
             see
             justice
             duly
             administred
             to
             all
             persons
             ,
             in
             order
             to
             which
             they
             may
             give
             such
             safe-conducts
             as
             may
             prevent
             such
             things
             ,
             as
             may
             hinder
             the
             due
             execution
             of
             Justice
             .
             But
             then
             further
             ,
             a
             safe-conduct
             may
             be
             given
             with
             respect
             to
             those
             who
             are
             to
             judge
             of
             the
             cause
             ,
             
               i.
               e.
            
             in
             case
             a
             person
             avoids
             appearance
             upon
             fears
             that
             the
             persons
             he
             is
             summoned
             before
             ,
             will
             presently
             cast
             him
             into
             prison
             ,
             or
             put
             him
             to
             death
             ;
             now
             ,
             if
             a
             safe-conduct
             be
             granted
             by
             him
             ,
             who
             hath
             the
             absolute
             power
             of
             life
             and
             liberty
             ,
             so
             as
             to
             hinder
             the
             execution
             of
             any
             sentence
             passed
             ,
             in
             this
             case
             the
             safe-conduct
             is
             full
             and
             absolute
             ,
             and
             admits
             of
             no
             restrictions
             or
             limitations
             .
             Now
             this
             latter
             is
             plainly
             our
             present
             case
             ;
             For
             
               John
               Husse
            
             had
             been
             summoned
             before
             to
             appear
             at
             Rome
             ,
             to
             vindicate
             himself
             in
             point
             of
             Heresie
             ,
             but
             suspecting
             foul
             dealing
             ,
             he
             durst
             not
             go
             :
             And
             ,
             Can
             we
             in
             reason
             think
             he
             would
             ever
             have
             gone
             to
             Constance
             ,
             if
             the
             Emperour
             had
             not
             granted
             him
             such
             a
             Conduct
             as
             might
             secure
             him
             from
             his
             fears
             ,
             as
             to
             his
             life
             and
             liberty
             ?
             And
             therefore
             ,
             since
             the
             Emperour
             ,
             to
             whom
             it
             only
             belonged
             to
             dispose
             of
             both
             ,
             had
             granted
             him
             so
             express
             a
             safe-conduct
             ,
             he
             thought
             he
             might
             securely
             go
             .
             For
             ,
             To
             what
             end
             or
             purpose
             is
             a
             safe-conduct
             granted
             ,
             if
             it
             be
             not
             to
             secure
             that
             which
             the
             person
             to
             whom
             it
             was
             given
             had
             most
             cause
             to
             fear
             ?
             Now
             it
             is
             apparent
             ,
             
               John
               Husse
            
             was
             not
             afraid
             of
             any
             unjust
             violence
             by
             the
             
             way
             ,
             for
             he
             was
             so
             secure
             as
             to
             that
             ,
             that
             he
             left
             his
             safe-conduct
             in
             the
             hands
             of
             his
             friends
             ,
             till
             he
             came
             at
             Constance
             ,
             as
             appears
             by
             the
             unquestionable
             reports
             of
             that
             story
             on
             all
             hands
             ;
             which
             is
             an
             evident
             argument
             ,
             that
             the
             intent
             of
             the
             safe-conduct
             was
             to
             secure
             him
             at
             Constance
             ,
             from
             any
             injury
             being
             done
             him
             by
             the
             Council
             .
             And
             although
             the
             Council
             might
             take
             upon
             them
             ,
             not
             only
             to
             judge
             of
             Heresie
             ,
             but
             to
             condemn
             him
             for
             it
             ;
             yet
             ,
             as
             long
             as
             the
             execution
             of
             that
             sentence
             belonged
             to
             the
             Secular
             Power
             ,
             he
             had
             reason
             to
             think
             ,
             that
             whatever
             the
             Council
             might
             determine
             ,
             yet
             the
             
               Emperours
               Faith
            
             being
             solemnly
             given
             him
             ,
             he
             need
             not
             fear
             the
             execution
             of
             it
             .
             For
             that
             being
             in
             the
             Emperours
             power
             ,
             he
             was
             bound
             by
             his
             publick
             Faith
             not
             to
             give
             way
             to
             it
             .
             To
             make
             this
             clear
             by
             an
             Instance
             ;
             It
             is
             more
             evident
             by
             our
             Laws
             ,
             that
             one
             who
             hath
             taken
             orders
             at
             Rome
             ,
             coming
             into
             the
             Nation
             ,
             and
             being
             convicted
             of
             it
             ,
             is
             liable
             to
             death
             ,
             than
             it
             was
             by
             the
             Laws
             then
             in
             force
             ,
             that
             such
             who
             were
             condemned
             for
             Heresie
             ,
             should
             be
             burnt
             ;
             Suppose
             now
             ,
             that
             a
             Priest
             be
             summoned
             by
             the
             King
             to
             appear
             before
             his
             Courts
             of
             Justice
             ,
             with
             a
             safe-conduct
             ,
             or
             promise
             given
             ,
             that
             he
             should
             come
             ,
             appear
             ,
             and
             return
             freely
             ,
             without
             any
             hinderance
             ;
             Would
             not
             you
             ,
             or
             any
             other
             
               Romish
               Priest
            
             ,
             think
             your selves
             hardly
             dealt
             with
             ,
             and
             that
             the
             King
             had
             broken
             his
             Faith
             ,
             if
             he
             should
             not
             only
             suffer
             you
             to
             be
             condemned
             ,
             but
             give
             express
             order
             for
             your
             execution
             ;
             and
             then
             tell
             you
             ,
             that
             the
             safe-conduct
             was
             to
             be
             understood
             
               salvâ
               justitiâ
            
             ,
             without
             any
             impeachment
             of
             Justice
             ,
             and
             that
             it
             was
             only
             to
             protect
             you
             from
             all
             unjust
             violence
             ?
             And
             ,
             Was
             not
             the
             case
             just
             the
             same
             here
             of
             the
             
               Emperour
               Sigismund
            
             ,
             and
             
               John
               Husse
            
             ?
             Was
             
               John
               Husse
            
             so
             ignorant
             ,
             as
             not
             to
             know
             they
             would
             condemn
             him
             for
             Heresie
             ,
             when
             a
             Council
             at
             Rome
             had
             condemned
             him
             for
             it
             already
             ?
             Or
             ,
             Did
             not
             he
             know
             what
             course
             was
             like
             to
             be
             taken
             with
             persons
             so
             condemned
             ?
             What
             could
             he
             then
             imagine
             to
             be
             the
             intent
             of
             this
             safe-conduct
             ,
             but
             to
             secure
             him
             from
             all
             violence
             to
             be
             done
             to
             his
             person
             under
             a
             pretence
             of
             execution
             of
             Justice
             ?
             And
             for
             all
             this
             ,
             was
             not
             the
             Emperours
             Faith
             violated
             ,
             when
             he
             was
             not
             only
             imprisoned
             ,
             but
             burnt
             ,
             by
             the
             Emperours
             express
             order
             ,
             notwithstanding
             his
             solemn
             promise
             that
             he
             should
             come
             ,
             appear
             ,
             and
             return
             freely
             ,
             without
             any
             hinderance
             ?
             If
             this
             be
             a
             safe-conduct
             ,
             it
             is
             only
             such
             a
             one
             as
             they
             that
             go
             to
             the
             Gallows
             have
             ,
             a
             safe-conduct
             to
             execution
             .
             Besides
             ,
             that
             this
             could
             not
             be
             such
             a
             
               safe-conduct
               ,
               salvâ
               justitiá
            
             ,
             as
             you
             speak
             of
             ,
             is
             manifest
             from
             the
             tenor
             and
             words
             of
             it
             .
             For
             safe-conducts
             ,
             being
             granted
             in
             favour
             of
             persons
             ,
             are
             to
             be
             taken
             in
             their
             largest
             sense
             ,
             if
             no
             limitations
             be
             expressed
             in
             them
             ;
             and
             it
             is
             a
             Rule
             among
             those
             who
             should
             ,
             and
             do
             understand
             these
             things
             best
             ,
             
               That
               a
               safe-conduct
               is
               of
               the
               nature
               of
               a
               Covenant
               ,
               and
               the
               words
               of
               it
               import
               a
               promise
               ,
               and
               therefore
               if
               they
               be
               general
               ,
            
             
             
               are
               extended
               as
               far
               as
               the
               words
               will
               bear
               .
               And
               that
               all
               the
               Doctors
               do
               unanimously
               concurr
               ,
               that
               a
               general
               safe-conduct
               of
               coming
               to
               a
               Judge
               ,
               or
               appearing
               in
               a
               Court
               of
               Judicature
               ,
               do
               import
               a
               freedom
               of
               departure
               and
               going
               thence
               .
            
             So
             that
             we
             see
             ,
             if
             we
             take
             the
             
               Emperours
               safe-conduct
            
             in
             the
             express
             words
             of
             it
             ,
             it
             imports
             much
             more
             than
             such
             a
             one
             as
             is
             only
             
               salvâ
               justitiâ
            
             ;
             because
             it
             ran
             in
             the
             most
             general
             and
             comprehensive
             terms
             ,
             and
             was
             granted
             not
             by
             any
             subordinate
             Judge
             ,
             but
             by
             the
             Emperour
             himself
             ,
             who
             was
             able
             ,
             as
             well
             as
             bound
             ,
             to
             make
             it
             good
             in
             the
             most
             large
             and
             extensive
             sense
             .
             But
             further
             ,
             if
             this
             had
             been
             granted
             only
             
               salvâ
               justitiâ
            
             ,
             so
             that
             the
             Council
             had
             liberty
             to
             proceed
             on
             him
             as
             they
             saw
             good
             ,
             What
             
             made
             the
             Emperour
             take
             their
             imprisonment
             of
             him
             so
             ill
             ,
             as
             Nauclerus
             and
             others
             report
             he
             did
             ,
             and
             that
             because
             of
             the
             safe-conduct
             he
             had
             given
             him
             ?
             It
             seems
             the
             Emperour
             wanted
             Becanus
             ,
             and
             you
             ,
             to
             have
             told
             him
             ,
             That
             he
             never
             granted
             any
             safe-conduct
             ,
             but
             what
             had
             the
             reservation
             of
             a
             
               salvâ
               justitiâ
            
             ,
             and
             that
             such
             justice
             too
             ,
             as
             his
             greatest
             enemy
             must
             shew
             him
             :
             If
             he
             had
             known
             this
             ,
             he
             needed
             not
             have
             been
             troubled
             at
             that
             which
             he
             made
             account
             of
             ,
             in
             granting
             the
             safe-conduct
             .
             Lastly
             ,
             What
             need
             the
             Council
             have
             taken
             such
             pains
             to
             satisfie
             the
             Emperour
             ,
             by
             declaring
             in
             a
             decree
             ,
             that
             neither
             he
             ,
             nor
             any
             Prince
             was
             bound
             by
             their
             safe-conducts
             ,
             to
             hinder
             Hereticks
             from
             being
             punished
             ,
             if
             he
             had
             not
             thought
             himself
             obliged
             to
             do
             it
             ,
             by
             the
             safe-conduct
             he
             had
             given
             ?
             and
             if
             he
             did
             think
             so
             before
             the
             decree
             of
             the
             Council
             ,
             then
             certainly
             there
             was
             no
             
               salvâ
               justitiâ
            
             understood
             by
             him
             in
             the
             safe-conduct
             he
             had
             granted
             .
             Thus
             we
             see
             ,
             how
             on
             all
             hands
             it
             appears
             ,
             from
             Husse's
             fears
             and
             desires
             ,
             the
             Emperours
             power
             ,
             the
             nature
             of
             safe-conducts
             ,
             the
             Emperours
             own
             sense
             of
             it
             ,
             and
             the
             Councils
             decree
             ,
             that
             this
             first
             Answer
             hath
             no
             ground
             at
             all
             ,
             viz.
             that
             the
             
               safe
               conduct
            
             was
             granted
             
               jure
               communi
            
             ,
             and
             that
             it
             was
             only
             to
             hinder
             unjust
             violence
             ,
             and
             not
             the
             execution
             of
             Justice
             .
          
           
             But
             besides
             ,
             you
             say
             ,
             
               John
               Husse
            
             was
             justly
             burnt
             ,
             for
             two
             reasons
             :
             
               The
               first
               is
               ,
               For
               being
               obstinate
               in
               his
               Heresie
               ;
               the
               second
               ,
               For
               having
               fled
               ,
               which
               the
               Emperour
               had
               prohibited
               in
               his
               safe-conduct
               ,
               under
               pain
               of
               death
               .
            
             I
             answer
             ,
             It
             is
             not
             ,
             Whether
             a
             man
             ,
             obstinate
             in
             Heresie
             ,
             may
             be
             burnt
             ,
             which
             is
             now
             the
             Question
             ,
             although
             that
             may
             justly
             bear
             a
             dispute
             too
             :
             But
             ,
             Whether
             one
             ,
             suspected
             for
             Heresie
             ,
             and
             coming
             to
             a
             Council
             with
             safe-conduct
             for
             coming
             and
             returning
             ,
             may
             be
             burnt
             without
             violation
             of
             Faith
             ;
             your
             first
             reason
             then
             ,
             is
             nothing
             to
             the
             purpose
             ,
             and
             your
             second
             as
             little
             :
             First
             ,
             Because
             there
             is
             no
             certain
             evidence
             at
             all
             of
             Husse's
             flying
             ;
             it
             not
             being
             objected
             against
             him
             by
             the
             Emperour
             ,
             who
             only
             upbraided
             him
             with
             his
             obstinacy
             in
             his
             Heresie
             ,
             as
             the
             cause
             of
             his
             execution
             ;
             and
             withall
             ,
             if
             Husse
             had
             fled
             ,
             and
             had
             suffered
             death
             for
             that
             ,
             as
             you
             say
             he
             ought
             to
             have
             done
             ,
             he
             would
             not
             have
             suffered
             the
             death
             proper
             to
             Heresie
             ,
             and
             not
             to
             flying
             ;
             nor
             been
             accounted
             (
             as
             by
             all
             your
             own
             Authours
             he
             is
             )
             a
             sufferer
             on
             the
             account
             of
             Heresie
             .
             But
             this
             being
             a
             groundless
             Calumny
             ,
             it
             needs
             no
             further
             confutation
             .
          
           
             But
             before
             we
             come
             to
             your
             second
             Answer
             ,
             the
             case
             of
             Hierom
             of
             Prague
             must
             be
             discussed
             so
             far
             as
             it
             is
             distinct
             from
             that
             of
             
               John
               Husse
            
             ;
             
             who
             ,
             it
             seems
             ,
             was
             trepanned
             by
             a
             pretended
             safe-conduct
             granted
             him
             by
             the
             Council
             ,
             and
             not
             by
             the
             
               Emperour
               ,
               wherein
            
             ,
             you
             tell
             us
             ,
             
               that
               express
               clause
               of
            
             salvâ
             semper
             justitiâ
             
               was
               inserted
            
             (
             which
             is
             another
             argument
             that
             the
             safe-conduct
             of
             the
             Emperour
             to
             Husse
             was
             of
             another
             nature
             ,
             because
             it
             ran
             in
             general
             terms
             ,
             without
             any
             such
             clause
             )
             but
             poor
             Hierom
             ,
             who
             ,
             it
             seems
             ,
             was
             not
             acquainted
             with
             the
             arts
             and
             subtilties
             of
             his
             enemies
             ,
             but
             thought
             them
             as
             honest
             as
             himself
             ,
             ventures
             to
             Constance
             upon
             this
             safe-conduct
             :
             but
             when
             he
             came
             thither
             ,
             and
             began
             to
             understand
             the
             jugglings
             of
             his
             enemies
             ,
             he
             thought
             to
             shift
             for
             himself
             by
             flight
             ,
             but
             being
             taken
             ,
             was
             burnt
             .
             So
             that
             Hierom
             suffered
             through
             his
             honest
             simplicity
             and
             credulity
             ,
             not
             considering
             what
             that
             
               salvâ
               justitiâ
            
             would
             mean
             in
             his
             case
             ,
             which
             ,
             as
             they
             interpreted
             it
             ,
             was
             such
             another
             safe-conduct
             ,
             as
             known
             Malefactors
             have
             to
             the
             place
             of
             Justice
             :
             but
             to
             call
             it
             a
             safe-conduct
             ,
             in
             the
             sense
             which
             Hierom
             apprehended
             it
             in
             ,
             is
             as
             proper
             as
             to
             say
             ,
             A
             man
             that
             is
             to
             be
             executed
             shall
             have
             a
             Salvo
             for
             his
             life
             .
             This
             was
             therefore
             intended
             ,
             as
             appears
             by
             the
             event
             ,
             as
             a
             meer
             trick
             to
             bring
             him
             within
             their
             power
             ;
             and
             so
             all
             
             such
             safe-conducts
             granted
             with
             those
             clauses
             (
             by
             such
             persons
             who
             are
             to
             interpret
             them
             themselves
             )
             are
             ,
             and
             nothing
             else
             :
             For
             they
             are
             the
             sole
             Judges
             what
             this
             Justice
             shall
             be
             ,
             Neither
             can
             you
             say
             then
             ,
             That
             Faith
             was
             kept
             with
             Hierom
             of
             Prague
             :
             for
             no
             such
             thing
             as
             a
             safe-conduct
             ,
             truly
             so
             called
             ,
             was
             intended
             him
             ;
             and
             when
             the
             Emperour
             was
             sollicited
             to
             grant
             him
             one
             ,
             he
             utterly
             denied
             it
             ,
             because
             of
             the
             bad
             success
             he
             had
             in
             that
             of
             
               John
               Husse
            
             ;
             and
             some
             of
             the
             Council
             being
             then
             present
             with
             the
             Emperour
             ,
             offered
             to
             give
             him
             a
             safe-conduct
             ,
             but
             they
             very
             honestly
             explained
             themselves
             ,
             that
             it
             was
             a
             safe-conduct
             for
             coming
             thither
             ,
             but
             not
             for
             going
             thence
             again
             .
             And
             so
             it
             proved
             .
             So
             that
             Faith
             was
             well
             given
             to
             Hierom
             of
             Prague
             ,
             and
             as
             well
             kept
             to
             
               John
               Husse
            
             .
          
           
             But
             ,
             say
             you
             ,
             
               Had
               the
               Protestants
               gone
               to
               the
               Council
               of
            
             Trent
             ,
             
               upon
               the
               safe-conduct
               granted
               them
               by
               that
               Council
            
             jure
             speciali
             ,
             
               in
               the
               second
               manner
               ,
               they
               could
               not
               at
               all
               have
               been
               punished
               under
               any
               pretence
               of
               Heresie
               ,
               without
               manifest
               breach
               of
               Faith
               ;
               which
               all
               Catholicks
               hold
               to
               be
               unlawful
               .
               The
               like
               may
               be
               said
               of
               the
               safe-conduct
               offered
               them
               for
               going
               to
            
             Rome
             .
             But
             you
             must
             better
             satisfie
             us
             ,
             that
             you
             look
             upon
             this
             as
             a
             breach
             of
             Faith
             ,
             than
             as
             yet
             you
             have
             done
             .
             For
             so
             are
             your
             ambiguities
             ,
             in
             your
             expressions
             of
             this
             nature
             ,
             that
             men
             who
             know
             your
             arts
             ,
             can
             hardly
             tell
             when
             they
             have
             your
             right
             meaning
             .
             For
             you
             may
             look
             on
             all
             breach
             of
             Faith
             as
             unlawful
             ,
             and
             yet
             not
             look
             on
             your
             acting
             contrary
             to
             your
             express
             words
             ,
             in
             safe-conducts
             offered
             to
             Hereticks
             ,
             to
             be
             a
             breach
             of
             Faith.
             For
             you
             may
             say
             ,
             Faith
             is
             there
             only
             broken
             ,
             where
             men
             are
             bound
             to
             keep
             it
             ;
             but
             you
             are
             not
             bound
             to
             keep
             it
             with
             Hereticks
             ,
             and
             that
             because
             your
             obligation
             to
             the
             Church
             is
             greater
             than
             it
             can
             be
             to
             Hereticks
             ;
             when
             therefore
             you
             have
             Hereticks
             in
             your
             power
             ,
             it
             is
             an
             easie
             matter
             for
             you
             to
             say
             ,
             that
             ,
             were
             it
             in
             any
             thing
             else
             ,
             but
             in
             a
             matter
             so
             nearly
             concerning
             the
             Interest
             of
             your
             
               Holy
               Mother
            
             the
             Church
             ,
             you
             could
             not
             but
             observe
             it
             ,
             but
             your
             obligation
             to
             that
             is
             so
             great
             ,
             as
             destroies
             all
             other
             which
             are
             contrary
             to
             it
             :
             and
             the
             obligation
             being
             destroyed
             ,
             there
             is
             no
             breach
             of
             Faith
             at
             all
             ;
             and
             therefore
             you
             may
             hold
             all
             breach
             of
             Faith
             unlawful
             ,
             and
             yet
             you
             may
             proceed
             against
             those
             whom
             you
             account
             Hereticks
             ,
             contrary
             to
             all
             engagements
             whatsoever
             ,
             and
             then
             say
             ,
             This
             is
             no
             breach
             of
             Faith.
             And
             the
             truth
             is
             ,
             by
             your
             Doctrines
             of
             aequivocations
             ,
             and
             mental
             reservations
             ,
             you
             have
             made
             all
             manner
             of
             converse
             in
             the
             world
             so
             lubricous
             and
             uncertain
             ,
             that
             he
             who
             hath
             to
             deal
             with
             you
             ,
             especially
             in
             matters
             where
             the
             interest
             of
             your
             Church
             is
             concerned
             ,
             had
             need
             be
             wary
             ,
             and
             
               remember
               to
               distrust
            
             ,
             or
             else
             he
             may
             repent
             it
             afterwards
             .
             If
             you
             therefore
             account
             the
             
               Protestants
               crafty
               Foxes
               ,
               in
               not
               coming
               to
            
             Rome
             ,
             
               or
               the
               Council
               of
            
             Trent
             ,
             it
             was
             ,
             because
             they
             would
             not
             venture
             too
             near
             the
             
               Lions
               Den
            
             ;
             but
             if
             you
             will
             not
             account
             them
             
               wise
               men
            
             ,
             for
             refusing
             so
             fair
             an
             offer
             ,
             you
             will
             give
             us
             leave
             to
             think
             them
             so
             ,
             till
             they
             see
             better
             reason
             to
             trust
             your
             offers
             .
             And
             the
             
               Council
               of
            
             Trent
             did
             very
             well
             to
             tell
             them
             in
             their
             form
             of
             safe-conduct
             ,
             they
             would
             not
             do
             by
             them
             as
             the
             Council
             of
             Constance
             did
             ,
             for
             therein
             they
             shew
             ,
             how
             much
             the
             Faith
             of
             Councils
             was
             sunk
             by
             that
             ,
             so
             that
             if
             that
             were
             not
             particularly
             excepted
             ,
             no
             trust
             would
             ever
             be
             given
             to
             them
             more
             .
             But
             ,
             supposing
             the
             safe-conduct
             of
             the
             
               Council
               of
            
             Trent
             to
             have
             been
             never
             so
             free
             from
             suspicion
             ,
             the
             Protestants
             had
             sufficient
             reasons
             not
             to
             appear
             there
             ,
             as
             will
             be
             manifested
             afterwards
             .
          
           
             We
             come
             therefore
             now
             to
             your
             second
             Answer
             ,
             
             in
             vindication
             of
             the
             Council
             of
             Constance
             ,
             which
             is
             this
             ,
             
               That
               by
               that
               decree
               the
               Council
               declares
               ,
               that
               no
               Secular
               Power
               ,
               how
               soveraign
               soever
               ,
            
             
             
               can
               hinder
               the
               proceedings
               of
               the
               
               Ecclesiastical
               Tribunal
               in
               causes
               of
               Heresie
               ;
               for
               which
               there
               is
               great
               reason
               ;
               and
               consequently
               ,
               if
               the
               Emperour
               ,
               or
               any
               other
               Secular
               Prince
               ,
               grants
               a
               safe-conduct
               ,
               or
               makes
               promise
               of
               any
               thing
               to
               the
               prejudice
               of
               that
               Jurisdiction
               ,
               it
               shall
               not
               hold
               .
               The
               reason
               is
               ,
               because
               't
               is
               a
               promise
               made
               of
               a
               thing
               not
               pertaining
               to
               the
               Jurisdiction
               of
               that
               Prince
               ,
               nor
               wholly
               in
               his
               power
               to
               see
               performed
               .
            
             To
             this
             I
             answer
             ,
             1.
             
             That
             if
             I
             understand
             any
             thing
             ,
             this
             is
             expresly
             to
             say
             ,
             That
             no
             
               Prince
               is
               to
               keep
               Faith
               with
               Hereticks
               ,
            
             and
             that
             is
             it
             which
             you
             are
             charged
             with
             ;
             and
             you
             made
             use
             of
             this
             distinction
             ,
             to
             free
             your selves
             from
             .
             Now
             that
             this
             is
             the
             plain
             meaning
             of
             it
             ,
             thus
             appears
             ;
             you
             say
             in
             the
             words
             immediately
             after
             ;
             
               But
               the
               Council
               no
               where
               teaches
               ,
               That
               Faith
               or
               safe-conduct
               given
               in
               temporal
               causes
               properly
               pertaining
               to
               the
               Princes
               Jurisdiction
               ,
               is
               not
               to
               be
               kept
               by
               all
               ,
               and
               to
               all
               persons
               of
               what
               condition
               soever
               ,
               so
               far
               as
               it
               is
               possible
               .
            
             Which
             is
             as
             much
             as
             to
             say
             ,
             That
             in
             any
             other
             case
             but
             that
             of
             Heresie
             ,
             they
             are
             to
             keep
             Faith
             ,
             but
             not
             in
             that
             :
             for
             this
             of
             Heresie
             ,
             is
             that
             which
             you
             oppose
             to
             all
             
               Temporal
               Causes
            
             ,
             and
             challenge
             it
             as
             belonging
             to
             an
             
               Ecclesiastical
               Tribunal
            
             ;
             when
             therefore
             the
             Council
             of
             Constance
             decrees
             ,
             That
             no
             
               Secular
               Power
            
             is
             obliged
             by
             any
             safe-conduct
             ,
             to
             any
             thing
             which
             may
             hinder
             the
             
               Ecclesiastical
               Tribunals
            
             proceeding
             in
             causes
             of
             Heresie
             ,
             what
             doth
             it
             else
             but
             declare
             in
             express
             terms
             ,
             That
             
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               ,
               i.
               e.
            
             in
             any
             thing
             relating
             to
             their
             Heresie
             ;
             for
             this
             ,
             you
             say
             ,
             they
             have
             nothing
             to
             do
             with
             :
             and
             therefore
             let
             Kings
             and
             Princes
             make
             never
             so
             solemn
             promises
             and
             engagements
             to
             men
             suspected
             of
             Heresie
             ,
             to
             their
             peril
             be
             it
             ,
             who
             rely
             upon
             them
             ,
             for
             they
             have
             nothing
             to
             do
             to
             promise
             in
             such
             matters
             ,
             and
             though
             their
             Faith
             be
             given
             never
             so
             publickly
             and
             solemnly
             ,
             they
             are
             not
             bound
             to
             keep
             it
             ;
             nay
             ,
             they
             are
             bound
             not
             to
             keep
             it
             :
             for
             ,
             if
             they
             should
             ,
             it
             would
             be
             to
             the
             apparent
             mischief
             and
             prejudice
             of
             the
             Church
             .
             This
             necessarily
             follows
             from
             your
             own
             words
             ,
             and
             the
             distinction
             here
             used
             by
             you
             .
             So
             that
             now
             we
             need
             seek
             no
             further
             than
             your self
             ,
             and
             Becanus
             ,
             for
             the
             open
             avowing
             of
             this
             Principle
             ,
             That
             
               no
               Prince
               is
               bound
               to
               keep
               Faith
               with
               Hereticks
            
             ;
             but
             if
             he
             doth
             promise
             safe-conduct
             to
             them
             though
             it
             be
             more
             than
             he
             can
             do
             ,
             yet
             the
             Church
             can
             make
             that
             good
             use
             of
             it
             ,
             that
             by
             that
             means
             she
             may
             get
             the
             Hereticks
             under
             her
             power
             ;
             and
             when
             she
             hath
             them
             ,
             it
             is
             but
             then
             declaring
             this
             promise
             to
             be
             null
             ,
             and
             she
             may
             do
             with
             them
             as
             she
             pleases
             .
             Neither
             is
             it
             only
             Becanus
             ,
             and
             you
             ,
             who
             say
             this
             ,
             but
             it
             is
             the
             received
             Principle
             among
             you
             ,
             whatever
             you
             say
             or
             pretend
             to
             the
             contrary
             ;
             I
             mean
             not
             ,
             that
             you
             say
             in
             express
             terms
             ,
             That
             
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               ,
            
             but
             by
             this
             distinction
             of
             the
             Secular
             and
             Ecclesiastical
             Power
             ,
             as
             you
             use
             it
             ,
             you
             say
             that
             from
             whence
             it
             necessarily
             follows
             .
             But
             yet
             I
             answer
             2.
             
             Though
             this
             distinction
             should
             be
             granted
             ,
             yet
             it
             cannot
             really
             excuse
             the
             Emperour
             from
             violating
             his
             Faith.
             For
             ,
             I
             say
             ,
             he
             promised
             nothing
             but
             was
             in
             his
             power
             ,
             which
             was
             ,
             to
             secure
             him
             as
             to
             life
             and
             liberty
             .
             Now
             ,
             although
             the
             Emperour
             had
             suffered
             the
             
               Ecclesiastical
               Tribunal
            
             ,
             to
             do
             what
             belonged
             to
             it
             ,
             which
             was
             to
             enquire
             into
             the
             charge
             of
             Heresie
             ,
             and
             to
             give
             sentence
             upon
             the
             person
             ,
             yet
             the
             execution
             belonged
             wholly
             to
             the
             
               Secular
               Power
            
             ;
             as
             the
             Council
             it self
             acknowledged
             ,
             when
             after
             the
             sentence
             of
             Heresie
             was
             pronounced
             against
             
               John
               Husse
            
             ,
             there
             was
             nothing
             of
             the
             executive
             part
             which
             was
             pleaded
             ,
             as
             belonging
             to
             the
             Church
             ,
             but
             only
             degradation
             ,
             and
             that
             was
             performed
             in
             the
             presence
             of
             the
             Council
             ;
             
             upon
             which
             the
             
               Sacred
               Synod
               declares
               ,
               That
               they
               had
               no
               more
               to
               do
               with
               him
               ,
               but
               to
               deliver
               him
               over
               to
               the
               Secular
               Power
               ,
               and
               accordingly
               
               decrees
               it
               to
               be
               done
               .
            
             Now
             when
             the
             Synod
             declares
             this
             ,
             Is
             it
             not
             plain
             ,
             that
             what
             concerns
             his
             life
             ,
             doth
             properly
             and
             only
             belong
             to
             the
             
               Secular
               Power
            
             ;
             if
             therefore
             the
             Emperour
             was
             bound
             to
             do
             all
             which
             lay
             in
             him
             to
             do
             ,
             he
             was
             effectually
             bound
             to
             secure
             him
             as
             to
             life
             and
             liberty
             ,
             for
             both
             those
             lay
             within
             his
             power
             .
             And
             therefore
             ,
             when
             he
             gave
             order
             for
             his
             execution
             ,
             he
             was
             highly
             guilty
             of
             the
             violation
             of
             his
             Faith
             ;
             and
             if
             the
             Council
             of
             Constance
             declared
             him
             absolved
             as
             to
             this
             too
             ,
             it
             is
             yet
             more
             evident
             ,
             that
             they
             not
             only
             decreed
             ,
             That
             
               no
               Faith
               was
               to
               be
               kept
               with
               Hereticks
            
             in
             matters
             concerning
             the
             
               Ecclesiastical
               Tribunal
            
             ,
             but
             in
             such
             as
             concerned
             the
             
               Secular
               Power
            
             ,
             which
             is
             much
             as
             to
             say
             ,
             Not
             at
             all
             .
             And
             by
             this
             the
             vanity
             of
             this
             distinction
             of
             the
             Secular
             and
             
               Ecclesiastical
               Power
            
             is
             sufficiently
             manifest
             ,
             and
             that
             it
             evidently
             appears
             ,
             that
             the
             Council
             of
             Constance
             did
             decree
             ,
             That
             
               no
               Faith
               was
               to
               be
               kept
               with
               Hereticks
               .
            
             And
             thus
             I
             have
             proved
             ,
             that
             his
             Lordship
             hath
             not
             ,
             as
             you
             calumniate
             him
             ,
             
               ignorantly
               or
               maliciously
               wronged
               the
               Council
               ,
            
             but
             that
             no
             other
             tolerable
             sense
             ,
             besides
             that
             which
             his
             Lordship
             saith
             ,
             can
             be
             made
             of
             the
             decree
             then
             passed
             ;
             and
             notwithstanding
             your
             arts
             and
             distinctions
             ,
             nothing
             can
             be
             more
             plain
             ,
             than
             that
             
               John
               Husse
            
             was
             trepanned
             into
             his
             ruine
             by
             the
             Faith
             of
             the
             Emperour
             given
             to
             him
             .
             It
             can
             be
             therefore
             nothing
             but
             either
             palpable
             ignorance
             ,
             or
             a
             deceit
             as
             gross
             as
             trusting
             your
             safe-conduct
             in
             a
             matter
             of
             Heresie
             ,
             for
             you
             so
             confidently
             to
             assert
             ,
             
               That
               if
               the
               Relator
               had
               not
               mangled
               the
               words
               of
               the
               Council
               (
               to
               deceive
               his
               Reader
               )
               but
               set
               down
               the
               decree
               fairly
               and
               fully
               as
               it
               is
               ,
               the
               business
               had
               been
               so
               clear
               ,
               that
               it
               would
               scarce
               have
               any
               dispute
               .
            
             Whereas
             his
             Lordship
             only
             sets
             down
             the
             title
             of
             the
             decree
             ,
             and
             so
             he
             tells
             you
             himself
             ,
             and
             this
             he
             doth
             as
             faithfully
             as
             may
             be
             ,
             and
             whereas
             nothing
             can
             more
             evidence
             the
             juglings
             of
             the
             Council
             ,
             than
             the
             Decree
             it self
             doth
             ,
             in
             which
             nothing
             is
             more
             plain
             than
             that
             ,
             In
             case
             of
             Heresie
             ,
             no
             Prince
             is
             bound
             to
             keep
             Faith
             with
             any
             persons
             whatsoever
             .
          
           
             From
             the
             Council
             of
             Constance
             ,
             we
             proceed
             to
             other
             Authors
             ,
             to
             see
             ,
             whether
             they
             do
             not
             concurr
             with
             it
             in
             this
             Opinion
             .
             For
             this
             ,
             
             his
             Lordship
             cites
             Simancha
             a
             
               Spanish
               Bishop
            
             ,
             and
             a
             Canonist
             as
             well
             as
             Civilian
             ,
             who
             expresly
             saith
             ,
             
               That
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               ,
               as
               neither
               with
               Tyrants
               ,
               Pyrates
               ,
            
             
             
               or
               other
               publick
               Robbers
            
             ;
             and
             plainly
             justifies
             the
             proceedings
             of
             the
             Council
             of
             Constance
             in
             that
             respect
             ,
             in
             that
             
               Hereticks
               by
               their
               solemn
               judgement
               were
               burnt
               ,
               although
               publick
               security
               had
               been
               given
               them
               .
            
             Let
             us
             now
             see
             ,
             what
             answer
             you
             return
             to
             these
             clear
             Citations
             .
             In
             general
             you
             say
             ,
             
               The
               Bishop
               was
               insincere
               or
               unadvised
               in
               quoting
               this
               Author
               .
            
             I
             wonder
             wherein
             :
             
             I
             am
             sure
             ,
             not
             so
             much
             as
             you
             are
             in
             your
             Answers
             to
             him
             .
             For
             ,
             you
             say
             
               Simancha
               holds
               not
               this
               absolutely
               and
               universally
               ,
               but
               only
               in
               cases
               ,
               wherein
               that
               which
               is
               promised
               cannot
               be
               lawfully
               performed
               .
               Hence
               ,
               say
               you
               ,
            
             Simancha
             
               hath
               these
               words
            
             ,
             Veruntamen
             (
             ut
             Marius
             Salomonius
             ait
             )
             promissa
             contra
             Christum
             fides
             ,
             si
             praestetur
             ,
             perfidia
             est
             ,
             
               If
               Faith
               be
               given
               against
               Christ
               ,
               that
               is
               to
               the
               dishonour
               of
               God
               ,
               or
               contrary
               to
               the
               precepts
               of
               true
               Religion
               ,
               it
               were
               perfidiousness
               to
               observe
               it
               .
            
             But
             the
             Answer
             to
             this
             is
             easie
             :
             for
             it
             appears
             from
             Simancha's
             own
             grounds
             ,
             that
             he
             supposeth
             it
             holds
             universally
             ,
             because
             Faith
             can
             never
             be
             given
             to
             Hereticks
             ,
             so
             as
             that
             promise
             can
             be
             lawfully
             performed
             ,
             because
             thereby
             he
             supposeth
             it
             given
             against
             Christ
             ,
             and
             to
             the
             dishonour
             of
             God
             ,
             and
             therefore
             concludes
             ,
             it
             
             would
             be
             perfidiousness
             to
             observe
             it
             .
             And
             this
             is
             evident
             from
             Simancha's
             own
             grounds
             ,
             which
             he
             gives
             for
             it
             .
             For
             ,
             saith
             he
             ,
             
               if
               Faith
               be
               not
               kept
               with
               Tyrants
               ,
               Pirats
               ,
               and
               other
               Robbers
               ,
               which
               kill
               the
               body
            
             ;
             
             
               much
               less
               with
               Hereticks
               ,
               who
               destroy
               souls
               :
               which
               reason
               being
               absolute
               and
               universal
               ,
               his
               Proposition
               must
               be
               so
               too
               .
            
             And
             very
             consonantly
             to
             his
             former
             assertions
             concludes
             ,
             
             
               That
               if
               Faith
               be
               given
               them
               with
               an
               Oath
               ,
               against
               the
               publick
               good
               ,
               against
               the
               salvation
               of
               souls
               ,
               against
               divine
               and
               humane
               Laws
               ,
               it
               is
               not
               to
               be
               kept
            
             ;
             and
             it
             is
             well
             known
             that
             all
             Heresies
             are
             accounted
             so
             by
             you
             ,
             and
             therefore
             in
             no
             case
             
               Faith
               is
               to
               be
               kept
               with
               Hereticks
               .
            
             Neither
             can
             this
             possibly
             be
             understood
             meerly
             of
             private
             persons
             ;
             for
             his
             words
             are
             general
             ,
             and
             we
             see
             he
             vindicates
             the
             proceedings
             of
             the
             Council
             at
             Constance
             upon
             these
             grounds
             ,
             and
             he
             quotes
             
               Marius
               Salomonius
            
             and
             Placa
             ,
             who
             likewise
             assert
             in
             terms
             ,
             That
             Faith
             given
             to
             Hereticks
             is
             not
             to
             be
             kept
             ,
             
             and
             makes
             use
             of
             the
             instance
             of
             the
             Council
             of
             Constance
             to
             prove
             it
             .
             And
             Menochius
             ,
             whom
             Simancha
             likewise
             cites
             ,
             who
             was
             an
             
               Italian
               Canonist
            
             ,
             and
             therefore
             might
             well
             know
             the
             practices
             of
             Rome
             in
             these
             cases
             ,
             saith
             ,
             That
             Placa
             
               expresly
               holds
               ,
               That
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               ,
               which
               ,
               he
               saith
               ,
               he
               understands
               so
               ,
               when
               Faith
               is
               given
               to
               the
               injury
               of
               the
               Catholick
               Faith
               :
            
             and
             cites
             
               Conradus
               Brunus
               to
               this
               purpose
               ,
               That
               it
               is
               not
               lawful
               to
               make
               such
               agreements
               with
               Hereticks
               ,
               that
               they
               may
               enjoy
               the
               liberty
               of
               their
               own
               sect
               .
            
             If
             therefore
             they
             must
             interpret
             ,
             how
             far
             the
             Faith
             given
             tends
             to
             the
             prejudice
             of
             the
             
               Catholick
               Faith
            
             ,
             we
             see
             ,
             how
             little
             security
             can
             be
             had
             from
             any
             solemn
             promise
             .
             And
             Menochius
             himself
             
               asserts
               the
               safe-conduct
               granted
               by
               Princes
               ,
               in
               case
               of
               Heresie
               to
               be
               unlawful
               ,
               because
               the
               inferiour
            
             (
             as
             he
             supposes
             
               Princes
               to
               be
               to
               the
               Ecclesiastical
               Tribunal
               )
               cannot
               secure
               them
               who
               are
               condemned
               by
               the
               Superiour
               ,
               and
               because
               Kings
               and
               Emperours
               ought
               rather
               to
               destroy
               Hereticks
               ,
               than
               to
               secure
               them
               .
               And
               therefore
               the
               Council
               of
            
             Constance
             
               did
               well
               in
               nulling
               the
               safe-conducts
               granted
               to
               Hereticks
               .
            
             And
             what
             now
             is
             this
             ,
             but
             in
             plain
             terms
             to
             assert
             ,
             That
             Faith
             is
             not
             to
             be
             kept
             with
             Hereticks
             ?
             Neither
             can
             you
             say
             ,
             as
             some
             do
             ,
             That
             they
             are
             the
             Canonists
             ,
             and
             not
             the
             Church
             of
             Rome
             ,
             which
             assert
             this
             :
             for
             ,
             besides
             that
             the
             Canonists
             understand
             well
             enough
             the
             intrigues
             and
             proceedings
             of
             the
             Court
             of
             Rome
             ,
             although
             it
             seems
             they
             do
             not
             conceal
             them
             so
             much
             as
             they
             should
             do
             ,
             yet
             they
             are
             not
             only
             these
             who
             have
             asserted
             it
             ,
             but
             some
             great
             men
             of
             your
             Church
             ,
             have
             ,
             upon
             occasion
             ,
             expresly
             said
             it
             ;
             for
             we
             are
             not
             to
             expect
             that
             this
             should
             be
             avowed
             as
             a
             publick
             Opinion
             of
             your
             Church
             ,
             for
             that
             were
             to
             make
             it
             unserviceable
             to
             you
             ;
             but
             when
             you
             have
             those
             whom
             you
             call
             Hereticks
             at
             an
             advantage
             ,
             then
             is
             the
             time
             to
             discover
             this
             .
             So
             there
             wanted
             not
             some
             to
             perswade
             
               Charls
               the
               fifth
            
             ,
             notwithstanding
             the
             safe-conduct
             given
             to
             Luther
             at
             his
             coming
             to
             Worms
             ,
             to
             deal
             by
             him
             as
             the
             Council
             of
             Constance
             had
             done
             by
             
               John
               Husse
            
             ,
             and
             that
             upon
             this
             very
             account
             ,
             That
             no
             Faith
             was
             to
             be
             kept
             with
             Hereticks
             :
             But
             the
             Emperour
             ,
             and
             the
             Princes
             about
             him
             ,
             were
             persons
             of
             too
             great
             honour
             and
             honesty
             
             to
             hearken
             to
             such
             perfidious
             Councils
             .
             And
             no
             meaner
             a
             person
             than
             
               Cardinal
               Hosius
            
             ,
             admonishes
             
               Henry
               King
               of
            
             Poland
             ,
             
               that
               he
               ought
               not
               to
               keep
               the
               Faith
               he
               had
               given
               to
               the
               Protestants
               ,
               and
               gives
               this
               reason
               for
               it
               ,
            
             
             
               That
               an
               Oath
               ought
               to
               not
               be
               the
               bond
               of
               iniquity
               .
            
             And
             the
             Jesuit
             Possevin
             is
             reported
             to
             have
             given
             the
             same
             counsel
             afterwards
             to
             
               Stephen
               King
               of
            
             Poland
             .
             But
             these
             things
             are
             ,
             as
             much
             as
             possible
             ,
             kept
             from
             our
             view
             ,
             and
             the
             Books
             containing
             such
             Doctrines
             in
             them
             ,
             are
             like
             the
             
               Golden
               Legends
            
             bought
             up
             by
             themselves
             to
             prevent
             our
             discovery
             of
             their
             frauds
             and
             imposture
             ;
             and
             therefore
             if
             we
             cannot
             instance
             in
             those
             Jesuits
             ,
             who
             have
             expresly
             taught
             this
             Opinion
             in
             print
             ,
             yet
             that
             only
             argues
             the
             greater
             fraud
             and
             subtilty
             of
             them
             ,
             who
             will
             own
             and
             practise
             such
             things
             ,
             which
             they
             dare
             not
             publickly
             avow
             to
             the
             world
             .
             And
             yet
             it
             appears
             from
             the
             way
             used
             by
             Becanus
             ,
             and
             you
             ,
             in
             vindication
             of
             your selves
             ,
             that
             you
             cannot
             possibly
             avoid
             ,
             the
             asserting
             such
             things
             from
             whence
             it
             necessarily
             follows
             ,
             
               That
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               .
            
             But
             because
             the
             Doctrine
             it self
             is
             grown
             a
             matter
             so
             odious
             to
             the
             world
             ,
             being
             contrary
             to
             all
             principles
             of
             humanity
             and
             justice
             ,
             and
             which
             ,
             if
             practised
             by
             all
             those
             who
             call
             each
             other
             Hereticks
             ,
             would
             overthrow
             all
             civil
             societies
             ;
             therefore
             you
             dare
             not
             but
             in
             terms
             disown
             it
             ,
             though
             it
             still
             remains
             among
             those
             
               Arcana
               Societatis
            
             ,
             those
             hidden
             works
             of
             darkness
             ,
             which
             want
             only
             a
             fair
             opportunity
             to
             discover
             themselves
             .
             But
             as
             much
             as
             you
             wipe
             your
             mouth
             ,
             though
             it
             be
             foul
             enough
             in
             saying
             ,
             That
             neither
             the
             Bishop
             ,
             nor
             all
             his
             gang
             ,
             are
             able
             to
             name
             one
             of
             them
             of
             that
             Opinion
             ,
             to
             make
             it
             appear
             ,
             how
             much
             you
             have
             abused
             your self
             in
             these
             words
             ;
             I
             shall
             make
             a
             short
             business
             of
             it
             ,
             and
             name
             your self
             for
             one
             ,
             and
             Becanus
             your
             Author
             for
             another
             ,
             and
             refer
             the
             Reader
             to
             what
             goes
             before
             ,
             for
             an
             evidence
             that
             you
             own
             those
             Principles
             from
             whence
             it
             unavoidably
             follows
             ,
             That
             no
             Faith
             is
             to
             be
             kept
             with
             Hereticks
             .
          
           
             But
             ,
             Are
             the
             Jesuits
             indeed
             grown
             such
             honest
             men
             ,
             
             that
             not
             one
             of
             their
             number
             can
             be
             named
             ,
             who
             assert
             this
             Doctrine
             ?
             A
             happy
             change
             !
             For
             sure
             they
             were
             not
             alwaies
             so
             ;
             if
             we
             believe
             that
             excellent
             person
             of
             as
             great
             integrity
             as
             learning
             ,
             and
             a
             Romanist
             too
             ,
             
               Jac.
               Augustus
               Thuanus
            
             in
             his
             Elegy
             in
             Parricidas
             ,
             wherewith
             he
             concludes
             his
             sacred
             Poems
             ;
             
             in
             which
             he
             speaks
             great
             and
             sad
             truths
             of
             that
             honest
             Society
             ;
             where
             he
             mentions
             those
             Cruelties
             and
             Assasinations
             ,
             which
             were
             brought
             into
             these
             parts
             of
             the
             world
             by
             the
             Arts
             and
             Opinions
             of
             a
             famous
             Society
             ,
             which
             makes
             nothing
             of
             Laws
             ,
             Faith
             ,
             Honesty
             ,
             Religion
             ,
             to
             advance
             that
             Interest
             which
             it
             hath
             espoused
             ;
             and
             expresly
             saith
             ,
             That
             they
             deny
             Faith
             to
             be
             kept
             ,
             that
             by
             their
             distinctions
             and
             subtilties
             ,
             they
             enervate
             the
             force
             of
             divine
             commands
             ,
             they
             deny
             obedience
             to
             authority
             ,
             destroy
             Religion
             under
             a
             pretence
             of
             Piety
             ,
             break
             engagements
             ,
             teach
             the
             murthering
             Kings
             ;
             and
             what
             not
             ?
             And
             yet
             all
             this
             while
             ,
             not
             one
             of
             all
             this
             Society
             ever
             taught
             ,
             That
             Faith
             was
             not
             to
             be
             kept
             with
             Hereticks
             .
             But
             whence
             came
             then
             the
             great
             disputes
             ,
             Whether
             an
             Oath
             of
             Allegiance
             might
             be
             taken
             to
             Heretical
             Princes
             ?
             Was
             it
             not
             from
             hence
             that
             Heresie
             was
             supposed
             to
             dissolve
             that
             
             obligation
             to
             obedience
             ,
             which
             otherwise
             men
             lay
             under
             ?
             And
             if
             it
             doth
             destroy
             that
             Faith
             which
             men
             owe
             to
             their
             Soveraigns
             ,
             in
             case
             of
             Heresie
             ;
             Will
             it
             not
             equally
             destroy
             that
             Faith
             which
             Princes
             promise
             to
             their
             subjects
             in
             case
             of
             Heresie
             too
             ?
             For
             what
             reason
             can
             be
             given
             for
             the
             one
             ,
             which
             will
             not
             hold
             for
             the
             other
             also
             .
             And
             who
             were
             they
             ,
             I
             pray
             ,
             but
             those
             loyal
             persons
             the
             Jesuits
             ,
             who
             broached
             ,
             fomented
             ,
             and
             propagated
             that
             Doctrine
             ?
             Was
             not
             
               Father
               Creswell
            
             a
             Jesuit
             ,
             who
             ,
             under
             the
             name
             of
             
               Andreas
               Philopator
            
             ,
             delivers
             this
             excellent
             Doctrine
             ,
             
               That
               the
               whole
               School
               of
               Divines
               teach
               ,
            
             
             
               and
               it
               is
               a
               thing
               certain
               ,
               and
               of
               Faith
               ,
               that
               any
               Christian
               Prince
               ,
               if
               he
               manifestly
               falls
               off
               from
               the
               Religion
               of
               the
               Catholick
            
             Roman
             
               Church
               ,
               and
               endeavours
               to
               draw
               others
               from
               it
               ,
               doth
               by
               Law
               of
               God
               and
               man
               ,
               fall
               from
               all
               power
               and
               authority
               ;
               and
               that
               before
               the
               sentence
               of
               the
               Pope
               and
               Judge
               delivered
               against
               him
               ;
               and
               that
               all
               his
               subjects
               are
               free
               from
               the
               obligation
               of
               any
               Oath
               to
               him
               ,
               of
               obedience
               and
               loyalty
               ,
               and
               that
               they
               may
               and
               ought
               cast
               such
               a
               one
               out
               of
               his
               power
               ,
               as
               an
               Apostate
               and
               a
               Heretick
               ,
               lest
               he
               infect
               others
               .
            
             I
             might
             mention
             many
             more
             ,
             who
             write
             after
             the
             same
             nature
             ,
             but
             I
             spare
             you
             ,
             only
             this
             one
             may
             serve
             instead
             of
             many
             ;
             for
             he
             delivers
             it
             not
             only
             as
             his
             own
             judgement
             ,
             but
             the
             consent
             of
             the
             School
             ,
             and
             as
             a
             thing
             most
             certain
             ,
             as
             being
             of
             Faith
             :
             And
             will
             you
             still
             say
             ,
             That
             no
             Jesuits
             own
             such
             principles
             ,
             as
             ,
             
               That
               Faith
               is
               not
               to
               be
               kept
               with
               Hereticks
               ?
            
             For
             if
             Heresie
             doth
             thus
             destroy
             all
             obligation
             to
             obedience
             in
             subjects
             to
             
               Heretical
               Princes
            
             ,
             Will
             it
             not
             much
             more
             in
             Princes
             toward
             heretical
             subjects
             ?
             because
             certainly
             Princes
             have
             a
             greater
             power
             and
             right
             to
             command
             over
             subjects
             ,
             than
             subjects
             over
             them
             ,
             even
             in
             your
             own
             case
             of
             Heresie
             .
             Since
             this
             therefore
             is
             the
             avowed
             Doctrine
             of
             the
             
               Jesuitical
               School
            
             ,
             perswade
             whom
             you
             can
             to
             believe
             ,
             that
             you
             look
             on
             an
             obligation
             to
             Faith
             remaining
             in
             a
             case
             of
             Heresie
             ?
             Certainly
             none
             who
             understand
             your
             principles
             and
             practices
             ,
             will
             have
             much
             cause
             to
             rely
             on
             your
             Faith
             in
             this
             particular
             .
             So
             much
             at
             present
             of
             the
             Jesuits
             Integrity
             ,
             as
             to
             this
             principle
             of
             
               keeping
               Faith
               with
               Hereticks
            
             .
             
             What
             you
             add
             further
             about
             the
             Council
             of
             Constance
             ,
             and
             
               John
               Husse
            
             ,
             and
             Hierom
             of
             Prague
             ,
             is
             only
             serving
             up
             the
             very
             same
             matter
             in
             somewhat
             different
             words
             ;
             for
             there
             is
             nothing
             contained
             in
             them
             but
             what
             hath
             been
             sufficiently
             disproved
             already
             :
             for
             it
             all
             depends
             on
             the
             nature
             of
             the
             safe-conduct
             ,
             and
             the
             difference
             of
             the
             Secular
             and
             
               Ecclesiastical
               Power
            
             .
          
           
             
             His
             Lordship
             very
             pertinently
             asks
             ,
             
               supposing
               men
               might
               go
               safely
               to
            
             Rome
             ,
             
               To
               what
               purpose
               is
               it
               to
               go
               to
               a
               General
               Council
               thither
               ,
               and
               use
               freedom
               of
               speech
               ,
               since
               the
               Church
               of
            
             Rome
             
               is
               resolved
               to
               alter
               nothing
            
             ;
             and
             you
             very
             pertinently
             answer
             ,
             
               That
               they
               were
               invited
               thither
               to
               be
               better
               instructed
               ,
            
             
             
               and
               reclaimed
               from
               their
               errours
            
             .
             But
             ,
             Will
             no
             place
             serve
             to
             reclaim
             them
             but
             Rome
             ?
             Can
             they
             not
             be
             as
             well
             instructed
             elsewhere
             ,
             and
             by
             other
             means
             ,
             than
             by
             being
             summoned
             to
             a
             
               General
               Council
            
             .
             We
             had
             thought
             the
             intention
             of
             
               General
               Councils
            
             had
             been
             to
             have
             had
             free
             debates
             concerning
             the
             matters
             which
             divide
             the
             Church
             .
             But
             ,
             it
             seems
             the
             Protestants
             must
             have
             been
             summoned
             as
             guilty
             persons
             ,
             
               i.
               e.
               Hereticks
            
             ,
             and
             their
             Adversaries
             must
             have
             sate
             as
             their
             proper
             Judges
             ,
             and
             such
             who
             were
             accused
             as
             the
             great
             Innovators
             ,
             must
             have
             believed
             themselves
             Infallible
             ,
             and
             by
             your
             own
             saying
             ,
             
               If
               an
               Angel
               from
               Heaven
               had
               come
               as
               a
               Protestant
               
               thither
               ,
            
             he
             would
             not
             have
             been
             believed
             ;
             nay
             ,
             it
             had
             been
             well
             he
             had
             escaped
             so
             ,
             if
             your
             power
             were
             as
             great
             over
             spirits
             ,
             as
             over
             our
             grosser
             bodies
             .
             So
             I
             suppose
             
               John
               Husse
            
             ,
             and
             Hierom
             of
             Prague
             were
             invited
             to
             Constance
             to
             
               be
               better
               instructed
            
             ;
             and
             it
             is
             well
             we
             know
             by
             their
             example
             what
             you
             mean
             by
             
               your
               good
               instructions
            
             ,
             and
             out
             of
             a
             desire
             to
             avoid
             them
             ,
             care
             not
             how
             little
             we
             appear
             where
             our
             Adversaries
             not
             only
             intend
             to
             be
             Judges
             ,
             but
             resolve
             beforehand
             to
             condemn
             us
             whatsoever
             we
             say
             :
             For
             so
             you
             tell
             us
             ,
             That
             Rome
             ,
             
               and
               the
               Fathers
               of
            
             Trent
             
               were
               resolved
               to
               stick
               to
               their
               own
               Doctrine
            
             (
             which
             they
             call
             
               Catholick
               )
               notwithstanding
               any
               pretended
               difficulties
               or
               objections
               brought
               against
               it
               ,
               either
               by
               Bishops
               ,
               or
               any
               other
               person
               .
            
             Your
             kind
             invitations
             then
             of
             the
             Protestants
             ,
             were
             wonderful
             expressions
             of
             your
             Churches
             civility
             towards
             them
             ;
             that
             they
             might
             be
             present
             to
             hear
             themselves
             condemned
             ,
             and
             then
             escape
             how
             they
             could
             themselves
             .
          
           
             The
             offer
             of
             a
             
               publick
               Disputation
            
             ,
             his
             Lordship
             truly
             tells
             you
             ,
             
               signifies
               nothing
               without
               an
               indifferent
               arbitration
               ,
               and
               the
               impossibility
               of
               agreeing
               on
               that
               ,
               renders
               the
               other
               useless
            
             ;
             and
             only
             becomes
             such
             Thrasonical
             persons
             as
             Campian
             was
             ,
             who
             yet
             had
             as
             little
             reason
             as
             any
             man
             to
             boast
             of
             his
             Atchievements
             in
             his
             disputations
             .
             When
             you
             therefore
             say
             ,
             
               His
               Lordship
               would
               have
               some
               Atheist
               ,
               Turk
               or
               Jew
               ,
               to
               fit
               as
               indifferent
               persons
            
             ;
             you
             shew
             only
             your
             Scurrility
             ,
             and
             want
             of
             understanding
             .
             For
             his
             Lordship
             only
             insists
             on
             the
             necessity
             of
             that
             ,
             to
             shew
             the
             uselesness
             of
             publick
             Disputations
             ,
             where
             such
             cannot
             be
             agreed
             on
             ,
             as
             in
             this
             case
             .
             And
             he
             truly
             saith
             ,
             
               This
               is
               a
               good
               Answer
               to
               all
               such
               offers
               ;
               that
               the
               Kings
               and
               Church
               of
            
             England
             
               had
               no
               reason
               to
               admit
               of
               a
               publick
               Dispute
               with
               the
               English
               Romish
               Clergy
               ,
               till
               they
               shall
               be
               able
               to
               shew
               it
               under
               the
               Seal
               or
               Powers
               of
            
             Rome
             ,
             
               that
               that
               Church
               will
               submit
               to
               a
               Third
               ,
               who
               may
               be
               an
               indifferent
               Judge
               between
               us
               and
               them
               ;
               or
               to
               such
               a
               General
               Council
               as
               is
               after
               mentioned
            
             (
             not
             such
             a
             one
             as
             you
             would
             have
             ,
             wherein
             the
             
               Pope
               should
               sit
               as
               Head
               of
               the
               Church
               ,
            
             for
             that
             is
             to
             make
             the
             greatest
             Criminal
             ,
             Judge
             in
             his
             own
             cause
             .
             
             )
             
               And
               this
            
             ,
             saith
             he
             ,
             
               is
               an
               honest
               ,
               and
               ,
               I
               think
               ,
               a
               full
               Answer
               .
               And
               without
               this
               ,
               all
               Disputation
               must
               end
               in
               Clamour
               ;
               and
               therefore
               the
               more
               publick
               ,
               the
               worse
               .
               Because
               ,
               as
               the
               Clamour
               is
               the
               greater
               ,
               so
               perhaps
               will
               be
               the
               Schism
               too
               .
            
          
        
         
           
           
             CHAP.
             IV.
             The
             Reformation
             of
             the
             Church
             of
             England
             justified
             .
          
           
             
               The
               Church
               of
               Rome
               guilty
               of
               Schism
               ,
               by
               unjustly
               casting
               Protestants
               out
               of
               Communion
               .
               The
               Communion
               of
               the
               Catholick
               and
               particular
               Churches
               distinguished
               .
               No
               separation
               of
               Protestants
               from
               the
               Catholick
               Church
               .
               The
               Devotions
               of
               the
               Church
               of
               England
               and
               Rome
               compared
               .
               Particular
               Churches
               Power
               to
               reform
               themselves
               in
               case
               of
               general
               Corruption
               ,
               proved
               .
               The
               Instance
               from
               the
               Church
               of
               Judah
               vindicated
               .
               The
               Church
               of
               Rome
               paralleld
               with
               the
               ten
               Tribes
               .
               General
               Corruptions
               make
               Reformation
               the
               more
               necessary
               .
               Whether
               those
               things
               we
               condemn
               as
               errours
               ,
               were
               Catholick
               Tenets
               at
               the
               time
               of
               the
               Reformation
               .
               The
               contrary
               shewed
               ,
               and
               the
               difference
               of
               the
               Church
               of
               Rome
               before
               and
               since
               the
               Reformation
               .
               When
               things
               may
               be
               said
               to
               be
               received
               as
               Catholick
               Doctrines
               .
               How
               far
               particular
               Churches
               Power
               to
               reform
               themselves
               extends
               .
               His
               Lordships
               Instances
               for
               the
               Power
               of
               Provincial
               Councils
               in
               matters
               of
               Reformation
               vindicated
               .
               The
               particular
               case
               of
               the
               Church
               of
               England
               discussed
               .
               The
               proceedings
               in
               our
               Reformation
               defended
               .
               The
               Church
               of
               England
               a
               true
               Church
               .
               The
               National
               Synod
               .
               1562.
               a
               lawful
               Synod
               .
               The
               Bishops
               no
               intruders
               in
               Queen
               Elizabeths
               time
               .
               The
               justice
               and
               moderation
               of
               the
               Church
               of
               England
               in
               her
               Reformation
               .
               The
               Popes
               Power
               here
               ,
               a
               forcible
               fraudulent
               usurpation
               .
            
          
           
             HAving
             thus
             far
             examined
             your
             Doctrine
             ,
             of
             keeping
             Faith
             with
             Hereticks
             ,
             
             we
             now
             return
             to
             the
             main
             business
             concerning
             Schism
             .
             And
             his
             Lordship
             saying
             ,
             
             
               That
               there
               is
               difference
               between
               departure
               out
               of
               the
               Church
               ,
               and
               causeless
               thrusting
               from
               you
               ;
               and
               therefore
               denying
               that
               it
               is
               in
               your
               power
               to
               thrust
               us
               out
               of
               the
               Church
            
             ;
             You
             answer
             by
             a
             Concession
             ,
             
               That
               we
               were
               thrust
               out
               from
               the
               Church
               of
            
             Rome
             ,
             
               but
               that
               it
               was
               not
               without
               cause
               :
            
             Which
             ,
             
             that
             you
             might
             not
             seem
             to
             say
             gratis
             ,
             you
             pretend
             to
             assign
             the
             causes
             of
             our
             expulsion
             .
             So
             that
             by
             your
             own
             confession
             the
             present
             division
             or
             separation
             lyes
             at
             the
             Church
             of
             Rome's
             door
             ,
             if
             it
             be
             not
             made
             evident
             that
             there
             were
             most
             just
             and
             sufficient
             reasons
             for
             her
             casting
             the
             Protestants
             out
             of
             her
             communion
             .
             If
             therefore
             the
             Church
             of
             Rome
             did
             thrust
             the
             Protestants
             from
             her
             communion
             ,
             for
             doing
             nothing
             but
             what
             became
             them
             as
             members
             of
             the
             
               Catholick
               Church
            
             ,
             then
             that
             must
             be
             the
             Schismatical
             party
             ,
             and
             not
             the
             Protestants
             .
             For
             ,
             supposing
             any
             Church
             (
             though
             pretending
             to
             be
             never
             so
             Catholick
             )
             doth
             restrain
             her
             communion
             within
             such
             narrow
             and
             unjust
             bounds
             ,
             that
             she
             declares
             such
             excommunicate
             ,
             who
             do
             not
             approve
             all
             such
             errours
             in
             doctrine
             ,
             and
             corruptions
             in
             practice
             ,
             which
             the
             Communion
             of
             such
             a
             Church
             may
             be
             liable
             to
             ,
             the
             cause
             of
             that
             division
             which
             follows
             ,
             falls
             upon
             that
             Church
             which
             exacts
             those
             conditions
             from
             the
             members
             of
             her
             Communion
             :
             That
             i●
             ,
             when
             the
             errours
             and
             corruptions
             are
             such
             as
             are
             dangerous
             to
             salvation
             .
             For
             in
             this
             case
             ,
             that
             Church
             hath
             first
             divided
             her self
             from
             the
             
               Catholick
               Church
            
             ;
             for
             ,
             the
             Communion
             of
             that
             lying
             open
             and
             free
             to
             all
             ,
             upon
             the
             necessary
             conditions
             of
             Christian
             Communion
             ,
             whatever
             Church
             takes
             upon
             her
             to
             limit
             and
             inclose
             the
             bounds
             of
             the
             Catholick
             ,
             becomes
             thereby
             divided
             from
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             :
             and
             all
             such
             who
             disown
             such
             an
             unjust
             inclosure
             ,
             do
             not
             so
             much
             divide
             from
             the
             Communion
             
             of
             that
             Church
             so
             inclosing
             ,
             as
             return
             to
             the
             Communion
             of
             the
             Primitive
             and
             
               Vniversal
               Church
            
             .
             The
             
               Catholick
               Church
            
             therefore
             lyes
             open
             and
             free
             ,
             like
             a
             Common-Field
             to
             all
             Inhabitants
             ;
             now
             if
             any
             particular
             number
             of
             these
             Inhabitants
             should
             agree
             together
             ,
             to
             enclose
             part
             of
             it
             ,
             without
             consent
             of
             the
             rest
             ,
             and
             not
             to
             admit
             any
             others
             to
             their
             right
             of
             Common
             ,
             without
             consenting
             to
             it
             ,
             which
             of
             these
             two
             parties
             ,
             those
             who
             deny
             to
             yield
             their
             consent
             ;
             or
             such
             who
             deny
             their
             rights
             if
             they
             will
             not
             ,
             are
             guilty
             of
             the
             violation
             of
             the
             publick
             and
             common
             rights
             of
             the
             place
             ?
             Now
             this
             is
             plainly
             the
             case
             between
             the
             Church
             of
             Rome
             ,
             and
             Ours
             ;
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             lyes
             open
             to
             all
             such
             who
             own
             the
             Fundamentals
             of
             
               Christian
               Faith
            
             ,
             and
             are
             willing
             to
             joyn
             in
             the
             profession
             of
             them
             :
             Now
             to
             these
             your
             Church
             adds
             many
             particular
             Doctrines
             ,
             which
             have
             no
             foundation
             in
             Scripture
             ,
             or
             the
             consent
             of
             the
             Primitive
             Church
             ;
             these
             ,
             and
             many
             superstitious
             practises
             ,
             are
             enjoyned
             by
             her
             ,
             as
             conditions
             of
             her
             Communion
             ,
             so
             that
             all
             those
             are
             debarred
             any
             right
             of
             Communion
             with
             her
             ,
             who
             will
             not
             approve
             of
             them
             ;
             by
             which
             it
             appears
             ,
             your
             Church
             is
             guilty
             of
             the
             first
             violation
             of
             the
             Vnion
             of
             the
             Catholick
             ;
             and
             whatever
             number
             of
             men
             are
             deprived
             of
             your
             Communion
             ,
             for
             not
             consenting
             to
             your
             usurpations
             ,
             do
             not
             divide
             themselves
             from
             you
             ,
             any
             further
             than
             you
             have
             first
             separated
             your selves
             from
             the
             
               Catholick
               Church
            
             .
             And
             when
             your
             Church
             by
             this
             act
             is
             already
             separated
             from
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             ,
             the
             disowning
             of
             those
             things
             wherein
             your
             Church
             is
             become
             Schismatical
             ,
             cannot
             certainly
             be
             any
             culpable
             separation
             .
             For
             ,
             whatever
             is
             so
             ,
             must
             be
             from
             a
             Church
             so
             far
             as
             it
             is
             Catholick
             ;
             but
             in
             our
             case
             it
             is
             from
             a
             Church
             so
             far
             only
             as
             it
             is
             not
             
               Catholick
               ,
               i.
               e.
            
             so
             far
             as
             it
             hath
             divided
             her self
             from
             the
             Belief
             and
             Communion
             of
             the
             
               Vniversal
               Church
            
             .
          
           
             But
             herein
             a
             great
             mistake
             is
             committed
             by
             you
             ,
             when
             you
             measure
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             ,
             by
             the
             judgement
             of
             all
             ,
             
             or
             most
             of
             the
             particular
             Churches
             of
             such
             an
             Age
             ,
             which
             supposes
             that
             the
             Church
             of
             some
             
               one
               particular
               Age
            
             ,
             must
             of
             necessity
             be
             preserved
             from
             all
             errours
             and
             corruptions
             ,
             which
             there
             is
             no
             reason
             or
             necessity
             at
             all
             to
             assert
             ;
             and
             that
             is
             all
             the
             ground
             you
             have
             for
             saying
             ,
             
             
               That
               the
               separation
               of
               Protestants
               was
               not
               only
               from
               the
               Church
               of
            
             Rome
             ,
             
               but
               (
               as
            
             Calvin
             confesseth
             )
             à
             toto
             mundo
             ,
             
               from
               the
               whole
               Christian
               world
               ,
               and
               such
               a
               separation
               necessarily
               involves
               separation
               from
               the
               true
               Catholick
               Church
               .
            
             Now
             to
             this
             ,
             we
             answer
             two
             things
             .
             1.
             
             That
             we
             have
             not
             separated
             from
             the
             whole
             
               Christian
               World
            
             in
             any
             thing
             wherein
             the
             whole
             
               Christian
               World
            
             is
             agreed
             ;
             but
             to
             disagree
             from
             the
             particular
             Churches
             of
             the
             
               Christian
               World
            
             in
             such
             things
             wherein
             those
             Churches
             differ
             among
             themselves
             ,
             is
             not
             to
             separate
             from
             the
             
               Christian
               World
            
             ,
             but
             to
             disagree
             in
             some
             things
             from
             such
             particular
             Churches
             .
             As
             I
             hope
             you
             will
             not
             say
             ,
             That
             man
             is
             divided
             from
             all
             mankind
             ,
             who
             doth
             in
             some
             feature
             or
             other
             differ
             from
             any
             one
             particular
             man
             ;
             but
             ,
             although
             he
             doth
             so
             ,
             he
             doth
             not
             differ
             from
             any
             in
             those
             things
             ,
             which
             are
             common
             to
             all
             ;
             for
             that
             were
             to
             differ
             from
             all
             ;
             but
             when
             he
             only
             differs
             from
             one
             in
             the
             colour
             of
             his
             eyes
             ,
             from
             another
             in
             his
             complexion
             ,
             another
             in
             the
             air
             of
             his
             countenance
             ,
             and
             so
             in
             other
             things
             ;
             this
             man
             ,
             though
             he
             should
             differ
             from
             every
             particular
             man
             in
             the
             world
             in
             something
             or
             other
             ,
             yet
             is
             a
             man
             still
             as
             well
             as
             any
             ,
             because
             he
             agrees
             with
             them
             in
             that
             in
             which
             they
             all
             agree
             ,
             which
             is
             ,
             Humane
             nature
             ,
             and
             differs
             only
             in
             those
             things
             wherein
             they
             differ
             from
             each
             other
             .
             And
             therefore
             from
             the
             disagreement
             of
             the
             Protestants
             from
             any
             one
             particular
             
             Church
             ,
             it
             by
             no
             means
             follows
             ,
             that
             they
             separated
             from
             the
             whole
             Christian
             World
             ,
             and
             therefore
             from
             the
             true
             
               Catholick
               Church
            
             .
             2.
             
             The
             Communion
             of
             the
             
               Catholick
               Church
            
             is
             not
             to
             be
             measured
             by
             the
             particular
             opinions
             and
             practices
             of
             all
             ,
             or
             any
             particular
             Churches
             ,
             but
             by
             such
             things
             which
             are
             the
             proper
             Foundations
             of
             the
             
               Catholick
               Church
            
             .
             For
             there
             can
             be
             no
             separation
             from
             the
             true
             
               Catholick
               Church
            
             ,
             but
             in
             such
             things
             wherein
             it
             is
             Catholick
             ;
             now
             it
             is
             not
             Catholick
             in
             any
             thing
             ,
             but
             what
             properly
             relates
             to
             its
             Being
             and
             Constitution
             .
             For
             whatever
             else
             there
             is
             ,
             however
             universal
             it
             may
             be
             ,
             is
             extrinsecal
             to
             the
             nature
             and
             notion
             of
             the
             
               Catholick
               Church
            
             ,
             and
             therefore
             supposing
             a
             separation
             from
             the
             Church
             ,
             in
             what
             is
             so
             extrinsecal
             and
             accidental
             ,
             it
             is
             no
             proper
             separation
             from
             the
             
               Catholick
               Church
            
             .
             As
             for
             Instance
             ;
             supposing
             all
             men
             were
             agreed
             ,
             that
             some
             particular
             habit
             should
             be
             worn
             all
             over
             the
             world
             ,
             will
             you
             say
             ,
             That
             any
             number
             of
             men
             who
             found
             this
             habit
             extremely
             inconvenient
             for
             them
             ,
             and
             therefore
             should
             disuse
             it
             ,
             did
             on
             that
             account
             separate
             from
             humane
             nature
             ,
             and
             ceased
             to
             be
             men
             by
             it
             ?
             Such
             is
             the
             case
             of
             any
             particular
             Churches
             laying
             aside
             some
             customes
             or
             ceremonies
             ,
             which
             in
             some
             one
             age
             of
             the
             Church
             ,
             or
             more
             ,
             the
             greatest
             part
             of
             
               Christian
               Churches
            
             were
             agreed
             in
             the
             practice
             of
             ;
             for
             ,
             although
             this
             general
             practice
             should
             make
             men
             more
             diligent
             in
             enquiry
             ,
             and
             careful
             in
             what
             they
             did
             ;
             yet
             if
             such
             a
             Church
             having
             power
             to
             govern
             it self
             ,
             see
             reason
             to
             alter
             it
             ,
             it
             doth
             not
             separate
             from
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             therein
             ,
             and
             therefore
             doth
             not
             cease
             to
             be
             a
             Church
             .
             For
             there
             is
             no
             culpable
             separation
             from
             the
             
               Church
               Catholick
            
             ,
             but
             what
             relates
             to
             it
             properly
             as
             Catholick
             ;
             now
             that
             doth
             not
             relate
             to
             it
             as
             Catholick
             ,
             which
             it
             may
             be
             Catholick
             without
             ,
             now
             certainly
             you
             cannot
             have
             so
             little
             reason
             as
             to
             assert
             ,
             that
             the
             Church
             cannot
             be
             Catholick
             without
             such
             extrinsecal
             and
             accidental
             agreements
             .
             And
             from
             hence
             it
             follows
             ,
             That
             no
             Church
             can
             be
             charged
             with
             a
             separation
             from
             the
             true
             
               Catholick
               Church
            
             ,
             but
             what
             may
             be
             proved
             to
             separate
             it self
             in
             some
             thing
             necessary
             to
             the
             Being
             of
             the
             
               Catholick
               Church
            
             ;
             and
             so
             long
             as
             it
             doth
             not
             separate
             as
             to
             these
             essentials
             ,
             it
             cannot
             cease
             to
             be
             a
             true
             member
             of
             the
             
               Catholick
               Church
            
             .
             If
             you
             would
             therefore
             prove
             ,
             that
             the
             Church
             of
             England
             ,
             upon
             the
             Reformation
             ,
             is
             separated
             from
             the
             true
             
               Catholick
               Church
            
             ;
             you
             must
             not
             think
             it
             enough
             to
             say
             ,
             (
             which
             as
             weakly
             as
             commonly
             is
             said
             )
             
               That
               no
               one
               particular
               Church
               can
               be
               named
               ,
               which
               in
               all
               things
               agreed
               with
               it
            
             ;
             for
             that
             only
             proves
             ,
             that
             she
             differed
             from
             particular
             Churches
             in
             such
             things
             wherein
             they
             differed
             from
             each
             other
             ,
             but
             that
             she
             is
             divided
             from
             all
             Christian
             Churches
             in
             such
             things
             wherein
             they
             are
             all
             agreed
             ,
             and
             which
             are
             essential
             to
             the
             Being
             of
             the
             
               Catholick
               Church
            
             ;
             when
             you
             have
             proved
             this
             ,
             you
             may
             expect
             a
             further
             Answer
             .
          
           
             This
             then
             can
             be
             no
             cause
             why
             your
             Church
             should
             expel
             the
             Protestants
             out
             of
             her
             Communion
             ,
             
             but
             it
             shews
             us
             sufficient
             cause
             to
             believe
             that
             your
             Church
             had
             separated
             her self
             from
             the
             Communion
             of
             the
             Catholick
             .
             For
             which
             we
             must
             further
             consider
             ,
             that
             although
             nothing
             separates
             a
             Church
             properly
             from
             the
             Catholick
             ,
             but
             what
             is
             contrary
             to
             the
             Being
             of
             it
             ;
             yet
             a
             Church
             may
             separate
             her self
             from
             the
             Communion
             of
             the
             Catholick
             ,
             by
             taking
             upon
             her
             to
             make
             such
             things
             the
             necessary
             conditions
             of
             her
             Communion
             ,
             which
             never
             were
             the
             conditions
             of
             Communion
             with
             the
             
               Catholick
               Church
            
             .
             As
             for
             Instance
             ,
             Though
             we
             should
             grant
             ,
             
               Adoration
               of
               the
               Eucharist
               ,
               Invocation
               of
               Saints
               ,
            
             and
             
               Veneration
               of
               Images
            
             to
             be
             only
             superstitious
             practices
             taken
             up
             without
             sufficient
             grounds
             in
             the
             Church
             ,
             
             yet
             since
             it
             appears
             ,
             that
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             was
             free
             for
             many
             hundred
             years
             ,
             without
             approving
             or
             using
             these
             things
             ;
             that
             Church
             which
             shall
             not
             only
             publickly
             use
             ,
             but
             enjoyn
             such
             things
             upon
             pain
             of
             excommunication
             from
             the
             Church
             ,
             doth
             ,
             as
             much
             as
             in
             her
             lyes
             ,
             draw
             the
             bounds
             of
             
               Catholick
               Communion
            
             within
             her self
             ,
             and
             so
             divides
             her self
             from
             the
             
               true
               Catholick
               Church
            
             .
             For
             ,
             whatever
             confines
             ,
             must
             likewise
             divide
             the
             Church
             ;
             for
             by
             that
             confinement
             a
             separation
             is
             made
             between
             the
             part
             confined
             ,
             and
             the
             other
             ,
             which
             separation
             must
             be
             made
             by
             the
             party
             so
             limiting
             Christian
             Communion
             .
             As
             it
             was
             in
             the
             case
             of
             the
             Donatists
             ,
             who
             were
             therefore
             justly
             charged
             with
             Schism
             ,
             because
             they
             confined
             the
             
               Catholick
               Church
            
             within
             their
             own
             bounds
             :
             And
             if
             any
             other
             Church
             doth
             the
             same
             which
             they
             did
             ,
             it
             must
             be
             liable
             to
             the
             same
             charge
             which
             they
             were
             .
             The
             summ
             then
             of
             this
             discourse
             is
             ,
             That
             the
             Being
             of
             the
             
               Catholick
               Church
            
             lyes
             in
             Essentials
             ,
             that
             for
             a
             particular
             Church
             to
             disagree
             from
             all
             other
             particular
             Churches
             in
             some
             extrinsecal
             and
             accidental
             things
             ,
             is
             not
             to
             separate
             from
             the
             
               Catholick
               Church
            
             ,
             so
             as
             to
             cease
             to
             be
             a
             Church
             ;
             but
             still
             ,
             whatever
             Church
             makes
             such
             extrinsecal
             things
             the
             necessary
             conditions
             of
             Communion
             ,
             so
             as
             to
             cast
             men
             out
             of
             the
             Church
             ,
             who
             yield
             not
             to
             them
             ,
             is
             Schismatical
             in
             so
             doing
             ;
             for
             it
             thereby
             divides
             it self
             from
             the
             
               Catholick
               Church
            
             :
             and
             the
             separation
             from
             it
             ,
             is
             so
             far
             from
             being
             Schism
             ,
             that
             being
             cast
             out
             of
             that
             Church
             on
             those
             terms
             only
             ,
             returns
             them
             to
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             .
             On
             which
             grounds
             it
             will
             appear
             ,
             that
             yours
             is
             the
             
               Schismatical
               Church
            
             ,
             and
             not
             ours
             .
             For
             ,
             although
             before
             this
             imposing
             humour
             came
             into
             particular
             
               Churches
               ,
               Schism
            
             was
             defined
             by
             the
             Fathers
             ,
             and
             others
             ,
             to
             be
             
               a
               voluntary
               departure
               out
               of
               the
               Church
               ,
            
             yet
             that
             cannot
             in
             reason
             be
             understood
             of
             any
             particular
             ,
             but
             the
             
               true
               Catholick
               Church
            
             ;
             for
             not
             only
             persons
             ,
             but
             Churches
             may
             depart
             from
             the
             
               Catholick
               Church
            
             ;
             and
             in
             such
             cases
             ,
             not
             those
             who
             depart
             from
             the
             Communion
             of
             such
             Churches
             ,
             but
             those
             Churches
             ,
             which
             departed
             from
             the
             Catholick
             ,
             are
             guilty
             of
             the
             Schism
             .
          
           
             These
             things
             I
             thought
             necessary
             to
             be
             further
             explained
             ,
             not
             only
             to
             shew
             ,
             how
             false
             that
             imputation
             is
             ,
             of
             our
             Churches
             departing
             from
             the
             true
             
               Catholick
               Church
            
             ,
             but
             with
             what
             great
             reason
             we
             charge
             your
             Church
             with
             departing
             from
             the
             Communion
             of
             it
             ;
             and
             therefore
             not
             those
             whom
             you
             thrust
             out
             of
             Communion
             ,
             but
             your
             Church
             so
             thrusting
             them
             out
             ,
             is
             apparently
             guilty
             of
             the
             present
             Schism
             .
          
           
             But
             still
             you
             say
             ,
             
               Your
               Church
               had
               sufficient
               cause
               for
               the
               expulsion
               of
               Protestants
               out
               of
               her
               Communion
            
             ;
             
             and
             for
             this
             you
             barely
             repeat
             your
             former
             assertions
             ,
             and
             offer
             not
             at
             the
             proof
             of
             one
             of
             them
             ;
             as
             though
             you
             intended
             to
             carry
             your
             cause
             ,
             by
             the
             frequent
             repeating
             your
             Declaration
             .
             But
             ,
             Sir
             ,
             it
             is
             the
             proof
             of
             what
             you
             say
             ,
             that
             we
             expect
             from
             you
             ,
             and
             not
             the
             bare
             telling
             us
             ,
             
               That
               Protestants
               are
               Schismaticks
            
             ,
             because
             they
             are
             Schismacicks
             .
             When
             you
             will
             be
             at
             leisure
             to
             prove
             that
             the
             Protestants
             were
             guilty
             of
             
               Heretical
               Doctrine
               ,
               or
               Schismatical
               proceedings
            
             ;
             that
             they
             raised
             
               a
               new
               ,
               separate
               ,
               and
               mutinous
               faction
               of
               pretended
               Christians
               distinct
               from
               the
               one
               Catholick
               body
               of
               the
               Church
               ;
               by
               chusing
               new
               Pastors
               ,
               instituting
               new
               rites
               and
               ceremonies
               not
               in
               their
               power
               to
               do
               ,
               by
               Schismatical
               convening
               in
               several
               Synods
               ,
               and
               there
               broaching
               new
               heretical
               Confessions
               of
               Faith
            
             ;
             when
             I
             say
             ,
             You
             shall
             think
             good
             to
             prove
             all
             ,
             or
             any
             one
             of
             these
             ,
             you
             shall
             receive
             so
             full
             an
             Answer
             as
             will
             make
             it
             evident
             ,
             that
             the
             Protestants
             did
             not
             depart
             from
             the
             
               Catholick
               Churches
            
             Doctrine
             and
             Communion
             ;
             but
             that
             the
             Church
             of
             Rome
             is
             departed
             thence
             ,
             first
             ,
             by
             imposing
             erroneous
             
             Doctrines
             ,
             and
             superstitious
             practices
             ,
             as
             conditions
             of
             Communion
             ,
             and
             then
             by
             thrusting
             out
             all
             such
             as
             would
             not
             consent
             to
             them
             .
          
           
             His
             Lordship
             disputing
             the
             terms
             on
             which
             a
             Separation
             in
             the
             Church
             may
             be
             lawful
             ,
             
             
             saith
             ,
             
               That
               corruption
               in
               manners
               only
               ,
               is
               no
               sufficient
               cause
               to
               make
               a
               separation
               in
               the
               Church
               .
               And
               ,
            
             saith
             he
             ,
             
               This
               is
               as
               ingenuously
               confessed
               for
               you
               ,
               as
               by
               me
               .
               For
               if
               corruption
               in
               manners
               were
               a
               just
               cause
               of
               actual
               separation
               of
               one
               Church
               from
               another
               ,
               in
               that
               Catholick
               body
               of
               Christ
               ,
               the
               Church
               of
            
             Rome
             
               hath
               given
               as
               great
               cause
               as
               any
               ,
               since
               (
               as
            
             Stapleton
             
               grants
               )
               there
               is
               scarce
               any
               sin
               that
               can
               be
               thought
               on
               by
               man
               (
               Heresie
               only
               excepted
               )
               with
               which
               that
               Sea
               hath
               not
               been
               fouly
               stained
               ,
               especially
               from
               eight
               hundred
               years
               after
               Christ.
               And
               he
               need
               not
               except
               Heresie
               ,
               into
               which
            
             Biel
             
               grants
               it
               possible
               ,
               the
               Bishops
               of
               the
               Sea
               may
               fall
               .
               And
            
             Stella
             and
             Almain
             
               grant
               it
               freely
               ,
               that
               some
               of
               them
               did
               fall
               ,
               and
               so
               ceased
               to
               be
               Heads
               of
               the
               Church
               ,
               and
               left
               Christ
               (
               God
               be
               thanked
               )
               at
               that
               time
               of
               his
               Vicars
               defection
               ,
               to
               look
               to
               his
               Cure
               himself
               .
            
             But
             you
             tell
             us
             ,
             
               The
               discovery
               of
               some
               few
               motes
               ,
            
             
             
               darkens
               not
               the
               brightness
               of
               the
               Sunshine
            
             ;
             I
             wonder
             what
             you
             account
             Beams
             ,
             if
             the
             Sins
             of
             your
             Popes
             and
             others
             be
             but
             motes
             with
             you
             ?
             We
             grant
             ,
             that
             the
             Sun
             himself
             hath
             his
             Maculae
             ,
             but
             they
             are
             such
             as
             do
             not
             Eclipse
             his
             Light
             ;
             we
             find
             the
             Maculae
             in
             your
             Church
             ,
             but
             we
             are
             to
             seek
             for
             the
             bright
             Sunshine
             :
             Or
             ,
             Doth
             it
             lye
             
               in
               the
               service
               of
               your
               Religious
               Votaries
               ?
            
             For
             that
             is
             the
             great
             part
             of
             the
             conspicuous
             Piety
             of
             your
             Church
             ,
             which
             you
             instance
             in
             .
             But
             ,
             Is
             this
             indeed
             the
             
               bright
               Sunshine
               of
               your
               Church
            
             ,
             that
             there
             are
             
               so
               many
               thousand
               of
               both
               Sexes
            
             (
             you
             do
             well
             to
             joyn
             them
             together
             )
             
               who
               tye
               themselves
               by
               perpetual
               vows
               ,
               never
               to
               be
               dissolved
               by
               their
               own
               seeking
            
             (
             and
             therefore
             doubtless
             pleasing
             to
             God
             ,
             whether
             they
             are
             able
             to
             keep
             them
             or
             no
             )
             
               and
               these
               pray
            
             (
             if
             they
             understand
             what
             they
             say
             )
             
               and
               sing
               Divine
               Hymns
               day
               and
               night
            
             (
             which
             makes
             the
             Sunshine
             the
             brighter
             )
             
               which
               you
               say
               is
               a
               strange
               and
               unheard
               of
               thing
               among
               Protestants
               .
            
             What
             ,
             that
             men
             and
             women
             (
             though
             not
             in
             Cloysters
             )
             
               pray
               and
               sing
               Hymns
               to
               God
               ?
            
             no
             surely
             .
             For
             as
             the
             Devotion
             of
             our
             Churches
             is
             more
             grave
             and
             solemn
             ,
             so
             it
             is
             likewise
             more
             pious
             and
             intelligible
             .
             
               You
               pray
               and
               sing
            
             ,
             but
             how
             ?
             Let
             Erasmus
             speak
             ,
             who
             understood
             your
             praying
             and
             singing
             well
             .
             
               Cantiuncularum
               ,
               clamorum
            
             ,
             
             
               murmurum
               ac
               bomborum
               ubique
               plus
               satis
               est
               ,
               si
               quid
               ista
               delectant
               Superos
               .
            
             Do
             you
             think
             those
             Prayers
             and
             Hymns
             are
             pleasing
             to
             God
             ,
             which
             lye
             more
             in
             the
             throat
             than
             the
             heart
             ?
             And
             such
             who
             have
             been
             wise
             and
             devout
             men
             among
             your selves
             have
             been
             the
             least
             admirers
             of
             your
             mimical
             ,
             uncouth
             ,
             and
             superstitious
             devotions
             ;
             but
             have
             rather
             condemned
             them
             as
             vain
             ,
             ludicrous
             things
             ;
             and
             wondered
             (
             as
             Erasmus
             said
             )
             what
             they
             thought
             of
             Christ
             ,
             
             who
             imagined
             he
             could
             be
             pleased
             with
             them
             .
             (
             
               Quid
               sentiunt
               obsecro
               de
               Christo
               qui
               putant
               eum
               ejusmodi
               cantiunculis
               delectari
               ?
            
             )
             Are
             these
             then
             the
             glorious
             parts
             of
             your
             Devotions
             ,
             
               your
               Prayers
               and
               Hymns
            
             ?
             But
             
               they
               pray
               and
               sing
               Divine
               Hymns
               day
               and
               night
            
             :
             If
             this
             be
             the
             only
             excellency
             of
             your
             Devotion
             ▪
             How
             much
             are
             you
             out-done
             by
             the
             ancient
             Psalliani
             and
             Euchitae
             ,
             that
             spent
             all
             their
             time
             in
             prayer
             ,
             and
             yet
             were
             accounted
             Hereticks
             for
             their
             pains
             .
             Still
             
               you
               pray
               and
               sing
            
             ,
             but
             to
             whom
             ?
             to
             
               Saints
               and
               Angels
            
             often
             ,
             to
             the
             
               Virgin
               Mary
            
             with
             great
             devotion
             ,
             and
             most
             solemn
             invocations
             ;
             but
             to
             God
             himself
             ,
             very
             sparingly
             in
             comparison
             .
             If
             this
             
             then
             be
             the
             
               warm
               Sunshine
            
             of
             your
             Devotions
             ,
             we
             had
             rather
             use
             such
             ,
             wherein
             we
             may
             be
             sure
             of
             
               Gods
               blessing
            
             ;
             which
             we
             cannot
             be
             in
             such
             Prayers
             and
             Hymns
             which
             attribute
             those
             honours
             to
             his
             creatures
             ,
             which
             belong
             wholly
             to
             himself
             ,
             But
             you
             
               not
               only
               sing
               and
               pray
            
             ,
             but
             can
             be
             very
             idle
             too
             ;
             and
             the
             number
             of
             those
             men
             must
             be
             called
             
               Religious
               Orders
            
             ,
             and
             
               the
               Garment
               of
               the
               Church
               is
               said
               by
               you
               to
               be
               imbroidered
               by
               the
               variety
               of
               them
            
             ;
             and
             for
             this
             ,
             Psalm
             44.10
             .
             is
             very
             luckily
             quoted
             .
             And
             are
             those
             indeed
             the
             ornaments
             of
             your
             Church
             ,
             which
             were
             become
             such
             sinks
             of
             wickedness
             ,
             that
             those
             of
             your
             Church
             ,
             who
             had
             any
             modesty
             left
             were
             ashamed
             of
             them
             ,
             and
             call'd
             loud
             for
             a
             Reformation
             .
             Those
             were
             indeed
             such
             Gardens
             wherein
             it
             were
             more
             worth
             looking
             for
             
               useful
               or
               odoriferous
               flowers
            
             (
             as
             you
             express
             it
             )
             than
             for
             Diogenes
             to
             find
             out
             an
             honest
             man
             in
             his
             croud
             of
             Citizens
             .
             Therefore
             not
             to
             dispute
             with
             you
             the
             first
             Institutions
             of
             
               Monastick
               life
            
             ,
             nor
             how
             commendable
             the
             nature
             of
             it
             is
             ,
             nor
             the
             conveniencies
             of
             it
             ,
             where
             there
             are
             no
             indispensable
             vows
             ;
             the
             main
             things
             we
             blame
             in
             them
             ,
             are
             ,
             the
             restraints
             of
             mens
             liberties
             ,
             whatever
             circumstances
             they
             are
             in
             ,
             the
             great
             degeneracy
             of
             them
             in
             all
             respects
             from
             their
             Primitive
             Institutions
             ,
             the
             great
             snares
             which
             the
             consciences
             of
             such
             as
             are
             engaged
             in
             them
             ,
             are
             almost
             continually
             exposed
             to
             ,
             the
             unusefulness
             of
             them
             in
             their
             multitudes
             to
             the
             Christian
             world
             ,
             the
             general
             unserviceableness
             of
             the
             persons
             who
             live
             in
             them
             ,
             the
             great
             debaucheries
             which
             they
             are
             subject
             to
             ,
             and
             often
             over-run
             with
             ;
             and
             if
             these
             then
             be
             the
             greatest
             Ornaments
             of
             your
             
               Churches
               Garments
            
             ,
             it
             is
             an
             easie
             matter
             to
             espy
             the
             spots
             which
             she
             hath
             upon
             her
             .
             What
             you
             add
             
               concerning
               the
               good
               lives
               of
               Papists
               ,
               and
               bad
               of
               Protestants
               ,
            
             if
             taken
             universally
             ,
             i●
             as
             unjust
             as
             uncharitable
             ;
             if
             indefinitely
             ,
             it
             shews
             only
             that
             not
             th●
             particular
             lives
             of
             men
             on
             either
             side
             ,
             but
             the
             tendency
             of
             the
             Doctrine
             ,
             to
             promote
             or
             hinder
             the
             sanctity
             of
             them
             ,
             is
             here
             to
             be
             regarded
             .
             And
             to
             that
             you
             speak
             afterwards
             ,
             but
             in
             a
             most
             false
             and
             virulent
             manner
             ,
             when
             you
             say
             ,
             
               That
               though
               sins
               be
               committed
               among
               you
               ,
               they
               are
               not
               defended
               or
               justified
               as
               good
               works
               ;
               whereas
               ,
               among
               Protestants
               ,
            
             
             
               Darkness
               it self
               is
               called
               Light
               ,
               and
               the
               greatest
               of
               all
               sins
               ,
            
             viz.
             
               Heresie
               ,
               Schism
               ,
               Sacriledge
               ,
               Rebellion
               ,
            
             &c.
             
               together
               with
               all
               the
               bad
               spawn
               they
               leave
               behind
               them
               ,
               are
               cryed
               up
               for
               perfect
               Virtue
               ,
               Zeal
               ,
               good
               Reformation
               ,
               and
               what
               not
               ?
            
             I
             doubt
             not
             but
             you
             would
             be
             ready
             to
             defend
             and
             justifie
             this
             open
             Raillery
             of
             yours
             ,
             and
             call
             it
             a
             
               good
               work
            
             ,
             notwithstanding
             what
             you
             said
             before
             .
             If
             we
             had
             a
             mind
             to
             follow
             you
             in
             such
             things
             ,
             How
             easie
             a
             matter
             were
             it
             to
             rip
             up
             all
             the
             
               frauds
               ,
               impostures
               ,
               villanies
            
             of
             all
             sorts
             and
             kinds
             which
             have
             been
             committed
             by
             those
             who
             have
             sate
             in
             your
             
               Infallible
               Chair
            
             ,
             and
             charge
             them
             all
             on
             your
             Church
             ,
             with
             much
             more
             justice
             than
             you
             do
             the
             miscarriages
             of
             any
             under
             the
             name
             of
             Protestants
             .
             For
             the
             
               Protestant
               Churches
            
             disown
             such
             persons
             ,
             and
             condemn
             those
             practices
             with
             the
             greatest
             indignation
             ;
             whereas
             you
             excuse
             ,
             palliate
             ,
             and
             plead
             for
             the
             lives
             of
             the
             Popes
             ,
             as
             much
             as
             you
             dare
             ,
             and
             not
             out-face
             the
             Sun
             at
             Noon
             ,
             which
             hath
             laid
             open
             their
             Villanies
             .
             Where
             do
             the
             Principles
             of
             Protestants
             incourage
             or
             plead
             for
             ,
             
               Heresie
               ,
               Schism
               ,
               Sacriledge
               ,
               Rebellion
               ,
            
             &c.
             much
             less
             cry
             them
             up
             as
             
               Heroicall
               actions
            
             ?
             Doth
             not
             the
             Church
             of
             England
             disown
             and
             disclaim
             such
             things
             to
             the
             uttermost
             ?
             Have
             not
             her
             sufferings
             made
             it
             appear
             ,
             how
             great
             a
             hater
             she
             is
             of
             
               Heresies
               ,
               Schisms
               ,
               Sacriledge
            
             ,
             and
             Rebellion
             ?
             Did
             she
             ever
             cry
             up
             those
             for
             Martyrs
             ,
             who
             died
             in
             
               Gun-powder
               treasons
            
             ?
             Did
             she
             ever
             teach
             it
             lawful
             to
             disobey
             Heretical
             Princes
             ,
             and
             to
             take
             away
             their
             lives
             ?
             Yet
             these
             things
             have
             been
             done
             by
             you
             ,
             and
             the
             doers
             of
             them
             
             not
             condemned
             ,
             but
             rather
             fomented
             and
             incouraged
             ,
             as
             zealous
             promoters
             of
             the
             
               Holy
               See
            
             ,
             and
             most
             devout
             Sons
             of
             the
             Church
             of
             Rome
             .
             Cease
             therefore
             to
             charge
             the
             guilt
             of
             persons
             disowned
             by
             the
             Church
             of
             England
             upon
             her
             ;
             when
             you
             are
             unwilling
             to
             hear
             of
             the
             faults
             of
             those
             persons
             among
             your selves
             ,
             whom
             you
             dare
             not
             disown
             ,
             I
             mean
             your
             Popes
             and
             Jesuits
             .
          
           
             
             Leaving
             therefore
             these
             unbecoming
             Railleries
             of
             yours
             ,
             and
             that
             which
             occasioneth
             them
             ,
             
               viz.
               corruption
               of
               manners
            
             ;
             we
             come
             to
             consider
             that
             ,
             which
             is
             more
             pertinent
             to
             our
             purpose
             ,
             
               viz.
               errours
               in
               Doctrine
            
             ;
             which
             his
             Lordship
             truly
             assigned
             as
             the
             ground
             of
             the
             
               Reformation
               ,
               and
               not
               only
               that
               there
               were
               doctrinal
               errours
               in
               your
               Church
               ,
            
             
             
               but
               that
               some
               of
               the
               errours
               of
               the
            
             Roman
             
               Church
               were
               dangerous
               to
               salvation
               .
               For
               it
               is
               not
               every
               light
               errour
               in
               disputable
               Doctrine
               and
               points
               of
               curious
               speculation
               ,
               that
               can
               be
               a
               just
               cause
               of
               separation
               ,
               in
               that
               admirable
               body
               of
               Christ
               ,
               which
               is
               his
               Church
               ,
               or
               of
               one
               member
               of
               it
               from
               another
               .
               But
               ,
               that
               there
               are
               errours
               in
               Doctrine
               ,
               and
               some
               of
               them
               such
               as
               most
               manifestly
               endanger
               salvation
               in
               the
               Church
               of
            
             Rome
             ,
             
               is
               evident
               to
               them
               that
               will
               not
               shut
               their
               eyes
               .
               The
               proof
            
             (
             his
             Lordship
             saith
             )
             
               runs
               through
               the
               particular
               points
               ,
               and
               so
               is
               too
               long
               for
               this
               discourse
               .
            
             Now
             to
             this
             you
             manfully
             answer
             ,
             
               That
               in
               vain
               do
               they
               attempt
               to
               reform
               the
               Church
               of
               what
               she
               can
               never
               be
               guilty
               .
            
             
             Which
             ,
             if
             it
             depends
             on
             your
             
               Churches
               Infallibility
            
             (
             which
             is
             largely
             disproved
             already
             )
             must
             needs
             fall
             to
             the
             ground
             with
             it
             .
             And
             it
             is
             an
             excellent
             Answer
             when
             a
             Church
             is
             charged
             actually
             with
             erring
             ,
             to
             say
             ,
             
               She
               doth
               not
               erre
            
             ,
             because
             
               she
               cannot
            
             :
             Which
             is
             all
             that
             you
             give
             us
             here
             .
             But
             if
             you
             prove
             it
             no
             better
             than
             you
             have
             done
             ,
             the
             Heretical
             and
             
               Schismatical
               obstinacy
            
             is
             like
             to
             be
             found
             in
             that
             Church
             which
             in
             her
             errours
             challenges
             Infallibility
             .
          
           
             The
             Question
             now
             comes
             to
             this
             ,
             
               Whether
               ,
               errours
               being
               supposed
               in
               the
               Doctrine
               ,
               and
               corruptions
               in
               the
               Communion
               of
               a
               Church
               ,
               when
               the
               General
               Church
               would
               not
               reform
               ,
               it
               was
               not
               lawful
               for
               particular
               Churches
               to
               reform
               themselves
               ?
            
             To
             this
             his
             Lordship
             answers
             affirmatively
             ,
             in
             these
             words
             .
             
               Is
               it
               then
               such
               a
               strange
               thing
               ,
               that
               a
               particular
               Church
               may
               reform
               it self
               ,
               if
               the
               general
               will
               not
               ?
            
             
             
               I
               had
               thought
               ,
               and
               do
               so
               still
               ,
               that
               in
               point
               of
               Reformation
               of
               either
               Manners
               or
               Doctrine
               ,
               it
               is
               lawful
               for
               the
               Church
               ,
               since
               Christ
               ,
               to
               do
               as
               the
               Church
               before
               Christ
               did
               ,
               and
               might
               do
               .
               The
               Church
               before
               Christ
               consisted
               of
               Jews
               and
               Proselytes
               :
               This
               Church
               came
               to
               have
               a
               separation
               ,
               upon
               a
               most
               ungodly
               Policy
               of
            
             Jeroboams
             ,
             
               so
               that
               it
               never
               pieced
               together
               again
               .
               To
               a
               Common
               Council
               to
               reform
               all
               ,
               they
               would
               not
               come
               .
               Was
               it
               not
               lawful
               for
            
             Judah
             
               to
               reform
               her self
               ,
               when
            
             Israel
             
               would
               not
               joyn
               ?
               Sure
               it
               was
               ,
               or
               else
               the
               Prophet
               deceives
               me
               ,
               that
               sayes
               expresly
               ,
               Though
            
             Israel
             
               transgress
               ,
               yet
               let
               not
               Judah
               sin
               .
            
             
             
               And
               S.
            
             Hierom
             
               expounds
               it
               of
               this
               very
               particular
               sin
               of
               Heresie
               and
               Errour
               in
               Religion
               .
            
             After
             which
             he
             proves
             ,
             That
             Israel
             ,
             
               during
               this
               Separation
               ,
               was
               a
               true
               Church
               ,
            
             which
             we
             shall
             insist
             on
             ,
             when
             we
             have
             considered
             what
             Answer
             you
             return
             to
             his
             Lordships
             Argument
             ;
             which
             lyes
             in
             these
             two
             things
             ;
             First
             ,
             That
             Judah
             
               did
               not
               reform
               her self
            
             .
             Secondly
             ,
             That
             Judah
             
               is
               not
               the
               Protestant
               party
            
             ,
             
             
               as
               his
               Lordship
               supposeth
               it
               to
               be
               .
            
             First
             ,
             You
             say
             ,
             
               Judah
               did
               not
               reform
               her self
               .
               For
            
             Juda
             
               being
               the
               orthodox
               Church
               ,
               united
               with
               her
               Head
               the
               High
               Priest
               ,
               and
               not
               tainted
               with
               any
               Doctrinal
               errours
               ,
               What
               need
               was
               there
               of
               her
               Reformation
               ?
               And
               so
               the
               meaning
               of
               that
               place
               ,
               Though
            
             Israel
             
               transgress
               ,
               yet
               let
               not
            
             Juda
             
               sin
               ,
               is
               rather
               against
               ,
               than
               for
               him
               ,
               because
               the
               sense
               is
               rather
               ,
               Let
               not
            
             Juda
             
               fall
               into
               Schism
               ,
               though
            
             Israel
             
               does
               ,
               than
               ,
               let
            
             Judah
             
               reform
               her self
            
             .
             But
             if
             it
             appears
             that
             Judah
             had
             corruptions
             crept
             into
             her
             ,
             as
             well
             as
             Israel
             had
             ,
             though
             not
             so
             great
             ,
             and
             
             universal
             ,
             then
             it
             follows
             ,
             that
             by
             these
             words
             Judah
             had
             power
             to
             reform
             her self
             .
             And
             the
             antecedent
             is
             clear
             to
             any
             one
             who
             takes
             the
             pains
             to
             read
             the
             Scripture
             ,
             and
             compare
             the
             places
             in
             it
             ,
             more
             than
             it
             seems
             you
             do
             .
             For
             ,
             
             Doth
             not
             this
             very
             Prophet
             check
             Judah
             as
             well
             as
             
               Israel
               for
               transgressing
               Gods
               Covenant
            
             ?
             Doth
             he
             not
             say
             ,
             
             
               That
               God
               had
               a
               Controversie
               with
            
             Judah
             ,
             
               and
               would
               punish
            
             Jacob
             
               according
               to
               his
               waies
            
             ?
             And
             for
             all
             this
             ,
             Was
             there
             no
             need
             of
             Reformation
             in
             the
             Church
             of
             Judah
             ?
             Indeed
             in
             one
             place
             it
             is
             said
             ,
             That
             Judah
             
               ruleth
               with
               God
            
             ,
             
             
               and
               is
               faithful
               with
               his
               Saints
            
             ;
             but
             then
             that
             is
             to
             be
             understood
             of
             Judah
             ,
             when
             she
             had
             reformed
             her self
             in
             the
             daies
             of
             Hezekiah
             :
             for
             surely
             you
             will
             not
             say
             ,
             That
             Judah
             did
             not
             stand
             in
             need
             of
             Reformation
             ,
             when
             Hezekiah
             began
             his
             Reign
             ;
             for
             it
             is
             said
             of
             him
             ,
             
               That
               he
               removed
               the
               high
               places
               ,
               and
               brake
               the
               Images
               ,
               and
               cut
               down
               the
               groves
               .
            
             And
             were
             not
             these
             ,
             
             things
             which
             wanted
             Reformation
             ,
             think
             you
             ?
             If
             we
             consider
             the
             times
             of
             those
             three
             Kings
             before
             Hezekiah
             ,
             in
             which
             Hosea
             prophesied
             ;
             we
             shall
             see
             ,
             
             what
             need
             there
             was
             of
             Reformation
             among
             them
             ,
             and
             those
             were
             
               Vzziah
               ,
               Jotham
            
             ,
             and
             Ahaz
             ;
             of
             the
             time
             of
             Vzziah
             called
             Azariah
             ,
             in
             the
             Book
             of
             Kings
             it
             is
             said
             ,
             
               That
               the
               high
               places
               were
               not
               removed
               ,
               but
               the
               people
               sacrificed
               and
               burnt
               Incense
               still
               on
               the
               high
               places
            
             ;
             
             the
             same
             is
             affirmed
             of
             the
             time
             of
             Jotham
             in
             the
             same
             Chapter
             ;
             so
             that
             though
             these
             Princes
             were
             good
             themselves
             ,
             yet
             there
             were
             many
             corruptions
             still
             among
             the
             people
             .
             But
             of
             Ahaz
             it
             is
             said
             expresly
             ,
             
               That
               he
               walked
               in
               the
               way
               of
               the
               Kings
               of
            
             Israel
             ;
             
               and
               he
               sacrificed
               and
               burnt
               Incense
               in
               the
               high
               places
               ,
               and
               on
               the
               hills
               ,
            
             
             
               and
               under
               everygreen
               tree
            
             .
             Chuse
             now
             which
             of
             these
             three
             you
             please
             (
             for
             it
             is
             most
             improbable
             those
             words
             ,
             considering
             the
             long
             time
             of
             Hosea's
             Prophecy
             ,
             should
             be
             spoken
             in
             the
             time
             of
             Hezekiah
             the
             last
             of
             the
             four
             Kings
             he
             prophesied
             under
             )
             And
             will
             you
             tell
             us
             again
             ,
             
               That
               the
               Church
               of
            
             Judah
             
               needed
               no
               Reformation
            
             ?
             But
             you
             offer
             at
             a
             reason
             for
             it
             ,
             
               Because
               she
               was
               united
               with
               her
               Head
               the
               High-Priest
               at
            
             Hierusalem
             .
             So
             then
             ,
             belike
             as
             long
             as
             Judah
             and
             the
             High-Priest
             were
             united
             ,
             she
             could
             be
             guilty
             of
             no
             Doctrinal
             Errours
             :
             No
             ,
             not
             although
             she
             should
             pronounce
             Christ
             a
             blasphemer
             ,
             and
             condemn
             him
             to
             be
             crucified
             as
             a
             malefactor
             ;
             for
             then
             certainly
             Judah
             and
             the
             High-Priest
             were
             united
             .
             But
             ,
             I
             know
             you
             will
             say
             ,
             
               You
               spake
               this
               of
               the
               time
               before
               the
               Messias
               was
               come
               .
            
             And
             was
             it
             then
             true
             ,
             
             that
             
               as
               long
               as
            
             Judah
             
               was
               united
               with
               her
               Head
               ,
               the
               High-Priest
               ,
               there
               was
               no
               need
               of
               Reformation
               ?
            
             What
             think
             you
             then
             of
             the
             time
             of
             Ahaz
             ,
             when
             Vzziah
             the
             
               Priest
               built
               an
               Altar
               at
               the
               command
               of
            
             Ahaz
             ,
             
               according
               to
               the
               pattern
               of
               the
               Altar
               of
            
             Damascus
             ,
             contrary
             to
             Gods
             express
             Law
             :
             yet
             ,
             according
             to
             you
             ,
             
               as
               long
               as
            
             Judah
             
               was
               united
               with
               her
               Head
               ,
               the
               High-Priest
               ,
            
             there
             was
             nothing
             which
             needed
             Reformation
             .
             And
             ,
             although
             it
             be
             plainly
             affirmed
             ,
             that
             
               Judah
               kept
               not
               the
               commands
               of
               the
               Lord
               their
               God
               ,
            
             
             
               but
               walked
               in
               the
               statutes
               of
            
             Israel
             
               which
               they
               had
               made
            
             ;
             yet
             you
             ,
             who
             ,
             it
             seems
             ,
             knew
             Judah's
             Innocency
             better
             than
             God
             ,
             or
             the
             Prophets
             did
             ,
             say
             very
             magisterially
             ,
             That
             as
             long
             as
             she
             was
             united
             with
             her
             Head
             the
             High-Priest
             ,
             What
             need
             ,
             I
             pray
             ,
             was
             there
             of
             her
             Reformation
             ?
             And
             this
             being
             the
             case
             of
             Judah
             ,
             I
             may
             easily
             grant
             you
             ,
             That
             Judah
             
               is
               not
               the
               Protestant
               party
               ,
               but
               that
               of
               the
            
             Roman
             Church
             ,
             i.
             e.
             while
             Judah
             
               was
               under
               her
               corruptions
               ;
               and
               yet
               ,
               you
               say
               ,
               She
               needed
               no
               Reformation
               ,
            
             she
             is
             the
             fittest
             parallel
             you
             could
             think
             of
             for
             your
             Church
             ;
             but
             we
             pretend
             to
             no
             parallel
             between
             Judah
             and
             the
             Protestant
             party
             ,
             in
             
               not
               needing
               a
               Reformation
            
             ,
             but
             in
             her
             power
             to
             reform
             her self
             .
             Which
             we
             say
             still
             ,
             that
             she
             had
             ,
             though
             Israel
             
               would
               not
               joyn
               with
               her
            
             ,
             by
             virtue
             of
             these
             words
             of
             the
             
               Prophet
               ,
               Though
            
             Israel
             
               transgress
               ,
               
               yet
               let
               not
            
             Judah
             sin
             :
             thereby
             manifesting
             ,
             that
             though
             the
             greatest
             part
             was
             degenerated
             in
             the
             
               ten
               Tribes
            
             ,
             yet
             Judah
             might
             prevent
             the
             same
             in
             her self
             ,
             by
             reforming
             those
             abuses
             which
             were
             crept
             among
             them
             ;
             And
             therefore
             the
             sense
             of
             those
             words
             ,
             
               Let
               not
            
             Judah
             sin
             ,
             must
             in
             this
             case
             imply
             
               a
               power
               to
               reform
               her self
            
             .
             If
             therefore
             we
             speak
             of
             
               Judah
               degenerated
            
             ,
             we
             grant
             the
             parallel
             lyes
             wholly
             between
             Judah
             and
             the
             Church
             of
             Rome
             ;
             for
             ,
             although
             there
             were
             great
             corruptions
             in
             Judah
             ,
             and
             as
             great
             in
             your
             Church
             ,
             yet
             with
             the
             same
             reason
             you
             say
             ,
             That
             
               neither
               needed
               Reformation
            
             :
             But
             if
             we
             speak
             of
             
               Judah
               reforming
               her self
            
             under
             Hezekiah
             ,
             then
             we
             say
             ,
             The
             parallel
             lyes
             between
             Judah
             ,
             and
             the
             
               Protestant
               party
            
             ;
             whatever
             you
             say
             to
             the
             contrary
             .
             But
             you
             shrewdly
             ask
             ,
             
             
               If
               you
               be
            
             Judah
             ,
             
               Who
               ,
               I
               pray
               ,
               are
               the
               revolted
               ten
               Tribes
               ?
               Who
               are
               of
            
             Jeroboams
             Cabal
             ?
             Even
             they
             who
             set
             up
             the
             Calves
             at
             Dan
             and
             Bethel
             :
             Such
             who
             worship
             Images
             instead
             of
             the
             true
             God
             ;
             though
             they
             intend
             them
             only
             as
             Symbols
             of
             the
             
               Divine
               Presence
            
             ;
             for
             no
             more
             did
             Jeroboam
             and
             the
             Israelites
             intend
             by
             their
             Calves
             ,
             and
             there
             is
             no
             pretence
             which
             you
             use
             to
             justifie
             your selves
             from
             Idolatry
             ,
             but
             will
             excuse
             Jeroboam
             ,
             and
             the
             
               ten
               Tribes
            
             from
             it
             .
             If
             the
             
               Protestant
               party
            
             then
             be
             Judah
             ;
             it
             is
             easie
             finding
             out
             the
             revolted
             
               ten
               Tribes
            
             ,
             and
             
               Jeroboams
               Cabal
            
             ,
             the
             Court
             of
             Rome
             answering
             to
             this
             ,
             as
             the
             Church
             of
             Rome
             doth
             to
             the
             other
             .
             
               But
               we
               cannot
               be
            
             Judah
             ,
             
               because
               we
               left
               the
               Catholick
            
             Jerusalem
             ,
             
               that
               is
            
             Rome
             
               the
               City
               of
               Peace
            
             :
             By
             whom
             ,
             I
             pray
             ,
             was
             
               Rome
               christened
            
             ,
             The
             
               Catholick
               Jerusalem
            
             ?
             For
             if
             we
             consider
             the
             worship
             there
             used
             ,
             and
             the
             politick
             ends
             of
             it
             ,
             it
             much
             more
             looks
             like
             Samaria
             ,
             or
             Dan
             ,
             and
             Bethel
             .
             If
             Rome
             be
             our
             
               Catholick
               Jerusalem
            
             ,
             shew
             us
             ,
             When
             God
             made
             choice
             of
             that
             ,
             for
             the
             peculiar
             place
             of
             his
             Worship
             ?
             Where
             we
             are
             commanded
             to
             resort
             thither
             for
             Divine
             Worship
             ?
             When
             God
             placed
             his
             Name
             there
             ,
             as
             he
             did
             of
             old
             in
             Jerusalem
             ?
             When
             you
             have
             shewed
             us
             these
             things
             ,
             we
             may
             think
             the
             worse
             of
             our selves
             for
             leaving
             Rome
             ,
             but
             not
             before
             .
             And
             ,
             let
             the
             world
             judge
             ,
             Whether
             it
             be
             more
             likely
             one
             should
             meet
             with
             the
             worship
             of
             
               Golden
               Calves
            
             at
             Rome
             ,
             or
             among
             the
             Protestants
             ?
             It
             is
             you
             who
             have
             found
             out
             
               new
               Sacrifices
               ,
               new
               Objects
               of
               Worship
               ,
               new
               Rites
               and
               Ceremonies
            
             in
             it
             ,
             
               new
               Altars
            
             ,
             and
             consequently
             
               new
               Priests
            
             too
             ;
             and
             yet
             for
             all
             this
             ,
             you
             must
             be
             orthodox
             Judah
             ,
             
               which
               needed
               no
               Reformation
            
             ?
             And
             who
             ,
             I
             pray
             ,
             do
             in
             point
             of
             obedience
             most
             resemble
             the
             
               ten
               Tribes
            
             ?
             Have
             not
             you
             set
             up
             a
             
               spiritual
               Jeroboam
            
             ,
             as
             a
             new
             Head
             of
             the
             Church
             ,
             in
             opposition
             to
             the
             Son
             of
             David
             ?
             And
             that
             you
             may
             advance
             the
             Interest
             of
             this
             
               spiritual
               Head
            
             ,
             you
             raise
             his
             authority
             far
             above
             that
             of
             Kings
             ,
             and
             
               Temporal
               Princes
            
             ,
             whom
             you
             ought
             to
             be
             subject
             to
             ;
             declaring
             it
             in
             his
             power
             to
             excommunicate
             ,
             depose
             ,
             and
             absolve
             subjects
             from
             obedience
             to
             them
             .
             And
             therefore
             is
             not
             the
             parallel
             between
             the
             
               ten
               Tribes
            
             ,
             and
             the
             Church
             of
             Rome
             ,
             very
             pat
             ,
             and
             much
             to
             the
             purpose
             ?
             But
             when
             you
             would
             seem
             to
             return
             this
             upon
             us
             by
             a
             false
             and
             scurrilous
             parallel
             between
             Jeroboam
             ,
             
             and
             that
             
               excellent
               Princess
               Queen
               Elizabeth
            
             in
             the
             Reformation
             of
             the
             Church
             of
             England
             ,
             you
             only
             betray
             the
             badness
             of
             your
             cause
             ,
             which
             makes
             detractions
             so
             necessary
             to
             maintain
             it
             :
             For
             as
             her
             title
             to
             the
             Crown
             was
             undoubted
             ,
             so
             her
             proceedings
             in
             the
             Reformation
             were
             such
             as
             are
             warranted
             by
             the
             Law
             of
             God
             ,
             and
             the
             Nation
             ;
             and
             her
             carriage
             in
             her
             reign
             towards
             Jesuits
             and
             Priests
             ,
             no
             other
             than
             what
             the
             apparent
             necessity
             of
             her
             own
             and
             her
             Kingdoms
             preservation
             put
             her
             upon
             .
             But
             if
             she
             must
             be
             accounted
             like
             Jeroboam
             ,
             for
             
               banishing
               Priests
               and
               Jesuits
            
             often
             convicted
             of
             treasonable
             practices
             ,
             upon
             pain
             of
             death
             if
             they
             
             were
             found
             in
             England
             ;
             What
             must
             we
             think
             of
             the
             
               Catholick
               Jerusalem
               the
               City
               of
               Peace
               ,
            
             that
             sweet
             and
             gentle
             Mother
             the
             Church
             of
             Rome
             ,
             that
             hath
             carried
             her self
             so
             peaceably
             towards
             those
             who
             have
             dissented
             from
             her
             ?
             Witness
             the
             blood
             of
             so
             many
             hundred
             thousands
             which
             she
             hath
             imbrued
             her
             hands
             in
             ,
             meerly
             for
             opposing
             her
             doctrines
             and
             superstitions
             ;
             witness
             that
             excellent
             School
             of
             Humanity
             the
             Inquisition
             ,
             and
             the
             easie
             Lessons
             she
             teaches
             those
             who
             come
             under
             her
             discipline
             there
             ;
             witness
             the
             proceedings
             in
             England
             in
             the
             daies
             of
             
               Queen
               Mary
            
             ;
             and
             then
             let
             any
             judge
             if
             the
             parallel
             must
             be
             carried
             by
             cruelty
             towards
             dissenters
             ,
             which
             of
             their
             two
             Reigns
             came
             the
             nearest
             that
             of
             Jeroboam
             .
             The
             only
             true
             words
             then
             that
             you
             say
             ,
             are
             ,
             
               but
               enough
               of
               this
               parallel
            
             ;
             and
             more
             than
             enough
             too
             of
             such
             impudent
             slanders
             against
             the
             memory
             of
             that
             
               famous
               Queen
            
             :
             But
             your
             Church
             would
             have
             been
             more
             unlike
             the
             
               ten
               Tribes
            
             ,
             if
             there
             had
             not
             been
             a
             
               lying
               Prophet
            
             there
             .
          
           
             You
             dispute
             very
             manfully
             against
             his
             Lordship
             ,
             for
             asserting
             ,
             That
             Israel
             
               remained
               a
               Church
               after
               the
               separation
               between
            
             Judah
             
               and
               the
               ten
               Tribes
            
             ;
             
             and
             yet
             ,
             after
             you
             have
             spent
             many
             words
             about
             it
             ,
             you
             yield
             all
             that
             he
             asserts
             ;
             when
             you
             say
             ,
             
             
               That
               in
               a
               general
               sense
               they
               were
               called
               the
               people
               of
               God
               ,
               as
               they
               were
            
             Abrahams
             
               seed
               ,
               according
               to
               the
               flesh
               ,
               by
               reason
               of
               the
               promise
               made
               to
            
             Abraham
             ,
             
               I
               will
               be
               a
               God
               to
               thee
               ,
               and
               to
               thy
               seed
               after
               thee
               .
            
             And
             what
             is
             there
             more
             than
             this
             ,
             that
             his
             Lordship
             contends
             for
             ?
             for
             he
             never
             dreamt
             that
             the
             
               ten
               Tribes
            
             were
             
               Abraham's
               seed
               according
               to
               the
               Spirit
            
             ;
             but
             only
             sayes
             ,
             
               That
               there
               was
               salvation
               for
               those
               thousands
               that
               had
               not
               bowed
               their
               knees
               to
            
             Baal
             ,
             
               which
               cannot
               be
               in
               the
               ordinary
               way
               where
               there
               is
               no
               Church
               .
            
             And
             if
             ,
             as
             you
             say
             ,
             
               Abrahams
               seed
               only
               according
               to
               the
               Spirit
               ,
            
             i.
             e.
             the
             faithful
             make
             
               the
               true
               Church
            
             ;
             then
             it
             follows
             ,
             Where
             there
             were
             so
             many
             faithful
             ,
             there
             must
             needs
             be
             a
             
               true
               Church
            
             .
             And
             thus
             for
             any
             thing
             you
             have
             said
             to
             the
             contrary
             ,
             his
             Lordships
             argument
             from
             the
             case
             of
             Judah
             holds
             for
             every
             particular
             Churches
             power
             to
             reform
             it self
             ,
             when
             the
             General
             will
             not
             reform
             .
          
           
             His
             Lordship
             further
             argues
             ,
             
             
               That
               to
               reform
               what
               is
               amiss
               in
               Doctrine
               or
               Manners
               ,
               is
               as
               lawful
               for
               a
               particular
               Church
               ,
            
             
             
               as
               it
               is
               to
               publish
               and
               promulgate
               any
               thing
               that
               is
               Catholick
               in
               either
               .
               And
               your
               Question
               ,
            
             Quô
             judice
             ?
             
               lies
               alike
               against
               both
               .
               And
               yet
               ,
               I
               think
               ,
            
             saith
             he
             ,
             
               It
               may
               be
               proved
               ,
               that
               the
               Church
               of
            
             Rome
             ,
             
               and
               that
               as
               a
               particular
               Church
               ,
               did
               promulgate
               an
               orthodox
               truth
               ,
               which
               was
               not
               then
               Catholickly
               admitted
               in
               the
               Church
               ;
               namely
               ,
               the
               procession
               of
               the
               Holy
               Ghost
               from
               the
               Son.
               If
               she
               erred
               in
               this
               fact
               ,
               confess
               her
               errour
               ;
               if
               she
               erred
               not
               ,
               Why
               may
               not
               another
               particular
               Church
               do
               as
               she
               did
               ?
            
             From
             whence
             he
             inferrs
             ,
             
               That
               if
               a
               particular
               Church
               may
               publish
               any
               thing
               that
               is
               Catholick
               where
               the
               whole
               Church
               is
               silent
               ;
               it
               may
               reform
               any
               thing
               that
               is
               not
               Catholick
               ,
               where
               the
               whole
               Church
               is
               negligent
               ,
               or
               will
               not
               .
            
             
             Now
             to
             this
             you
             answer
             ,
             1.
             
             
               That
               this
               procession
               from
               the
               Son
               ,
               was
               a
               truth
               alwaies
               acknowledged
               in
               the
               Church
            
             ;
             but
             what
             concerns
             that
             ,
             
             
               and
               the
               time
               of
               this
               Article
               being
               inserted
               into
               the
               Creed
               ,
            
             have
             been
             so
             amply
             discussed
             already
             ,
             that
             I
             shall
             not
             cloy
             the
             reader
             with
             any
             repetition
             ,
             having
             fully
             considered
             whatever
             you
             here
             say
             concerning
             the
             Article
             it self
             ▪
             
             or
             its
             addition
             to
             the
             Creed
             .
             2.
             
             You
             answer
             ,
             
               That
               the
               consequence
               will
               not
               hold
               ,
               that
               if
               a
               particular
               Church
               may
               in
               some
               case
               promulgate
               an
               orthodox
               truth
               ,
               not
               as
               yet
               Catholickly
               received
               by
               the
               Church
               ,
               then
               a
               particular
               Church
               may
               repeal
               ,
               or
               reverse
               any
               thing
               that
               the
               whole
               Church
               hath
               already
               Catholickly
               and
               definitively
               received
               ?
               Surely
               no.
               Yet
               this
            
             (
             say
             you
             )
             
               is
               his
               Lordships
               ,
               and
               the
               Protestants
               case
               .
            
             You
             do
             well
             to
             mention
             an
             
               egregious
               fallacy
            
             presently
             after
             
             these
             words
             ;
             for
             surely
             this
             is
             so
             .
             For
             doth
             his
             Lordship
             parallel
             the
             promulgating
             something
             Catholick
             ,
             and
             repealing
             something
             Catholick
             together
             ?
             Surely
             no.
             But
             the
             promulgating
             something
             true
             ,
             but
             not
             Catholickly
             received
             with
             the
             reforming
             something
             not
             Catholick
             .
             Either
             therefore
             you
             had
             a
             mind
             to
             abuse
             his
             Lordships
             words
             ,
             or
             to
             deceive
             the
             reader
             by
             beging
             the
             thing
             in
             Question
             ,
             
               viz.
               that
               all
               those
               which
               we
               call
               for
               a
               Reformation
               of
               ,
               were
               things
               Catholickly
               and
               definitively
               received
               by
               the
               whole
               Church
               :
            
             which
             you
             know
             we
             utterly
             deny
             .
             But
             you
             go
             on
             ,
             and
             say
             ,
             
               That
               thence
               it
               follows
               not
               ,
               that
               a
               particular
               Church
               may
               reform
               any
               thing
               that
               is
               not
               Catholick
               ,
               where
               the
               whole
               Church
               is
               negligent
               ,
               or
               will
               not
               ,
               because
               this
               would
               suppose
               errour
               ,
               or
               something
               uncatholick
               ,
               to
               be
               taught
               or
               admitted
               by
               the
               whole
               Church
               .
            
             To
             put
             this
             case
             a
             little
             more
             plainly
             by
             the
             former
             Instance
             ;
             Suppose
             then
             that
             the
             Worship
             of
             God
             under
             the
             symbols
             of
             the
             Calves
             at
             Dan
             and
             Bethel
             ,
             had
             been
             received
             generally
             as
             the
             visible
             worship
             of
             the
             Tribes
             of
             Judah
             ,
             and
             Benjamin
             ,
             as
             well
             as
             the
             rest
             ;
             Doth
             not
             this
             Answer
             of
             yours
             make
             it
             impossible
             that
             ever
             they
             should
             return
             to
             the
             true
             Worship
             of
             God
             ?
             For
             this
             were
             to
             call
             in
             question
             the
             truth
             of
             
               Gods
               Promise
            
             to
             his
             Church
             ;
             and
             
               to
               suppose
               something
               not
               Catholick
               to
               be
               received
               by
               the
               whole
               Church
               .
            
             And
             so
             the
             greater
             the
             corruptions
             are
             ,
             the
             more
             impossible
             it
             is
             to
             cure
             them
             ;
             and
             in
             case
             they
             spread
             generally
             ,
             no
             attempts
             of
             Reformation
             can
             be
             lawful
             :
             which
             is
             a
             more
             false
             and
             paradoxical
             Doctrine
             than
             either
             of
             those
             which
             you
             call
             so
             .
             And
             the
             truth
             is
             ,
             such
             pretences
             as
             these
             are
             ,
             are
             fit
             only
             for
             a
             Church
             that
             hateth
             to
             be
             reformed
             ;
             for
             if
             something
             not
             good
             in
             it self
             ,
             should
             happen
             in
             any
             one
             age
             to
             overspread
             the
             visible
             Communion
             of
             all
             particular
             Churches
             ,
             this
             only
             makes
             a
             Reformation
             the
             more
             necessary
             ;
             so
             far
             is
             it
             from
             making
             it
             the
             more
             disputable
             .
             For
             thereby
             those
             corruptions
             grow
             more
             dangerous
             ,
             and
             every
             particular
             Church
             is
             bound
             the
             more
             to
             regard
             its
             own
             security
             in
             a
             time
             of
             general
             Infection
             .
             And
             if
             any
             other
             Churches
             neglect
             themselves
             ,
             What
             reason
             is
             it
             that
             the
             rest
             should
             ?
             For
             ,
             any
             or
             all
             other
             particular
             Churches
             neglecting
             their
             duty
             ,
             is
             no
             more
             an
             argument
             ,
             that
             no
             particular
             Church
             should
             reform
             it self
             ,
             than
             that
             if
             all
             other
             men
             in
             a
             Town
             neglect
             preserving
             themselves
             from
             the
             Plague
             ,
             then
             I
             am
             bound
             to
             neglect
             it
             too
             .
             But
             you
             answer
             ,
             3.
             
             
               That
               all
               this
               doth
               not
               justifie
               the
               Protestants
               proceedings
               ,
               because
               they
               promulged
               only
               new
               and
               unheard
               of
               Doctrines
               ,
               directly
               contrary
               to
               what
               the
               Catholick
               Church
               universally
               held
               and
               taught
               before
               them
               for
               Catholick
               Truths
               .
            
             This
             is
             the
             great
             thing
             in
             Question
             ;
             but
             I
             see
             ,
             you
             love
             best
             the
             lazy
             trade
             of
             begging
             things
             ,
             which
             are
             impossible
             to
             be
             rationally
             proved
             .
          
           
             But
             yet
             you
             would
             seem
             here
             to
             do
             something
             towards
             it
             in
             the
             subsequent
             words
             ;
             
             
               For
               about
               the
               year
               of
               our
               Lord
            
             1517.
             
               when
               their
               pretended
               Reformations
               began
            
             ,
             
             
               was
               not
               the
               real
               presence
               of
               our
               Saviours
               body
               and
               blood
               in
               the
               Eucharist
               ,
               by
               a
               true
               substantial
               change
               of
               Bread
               and
               Wine
               ,
               generally
               held
               by
               the
               whole
               Church
               ?
               Was
               not
               the
               real
               Sacrifice
               of
               the
               Mass
               then
               generally
               believed
               ?
               Was
               not
               Veneration
               of
               Holy
               Images
               ,
               Invocation
               of
               Saints
               ,
               Purgatory
               ,
               Praying
               for
               the
               dead
               ,
               that
               they
               might
               be
               eased
               of
               their
               pains
               ,
               and
               receive
               the
               full
               remission
               of
               their
               sins
               generally
               used
               and
               practised
               by
               all
               Christians
               ?
               Was
               not
               Free
               will
               ,
               Merit
               of
               good
               works
               ,
               and
               Justification
               by
               Charity
               ,
               or
               inherent
               Grace
               ,
               and
               not
               by
               Faith
               only
               ,
               universally
               taught
               and
               believed
               in
               all
               Churches
               of
               Christendom
               ?
               Yea
               even
               among
               those
               who
               in
               some
               few
               other
               points
               dissented
               from
               the
               Pope
               ,
               and
               the
               Latin
               Church
               ?
               To
               what
               purpose
               then
               doth
               the
               Bishop
               urge
               ,
               that
               a
               particular
               Church
               may
               publish
               any
               thing
               that
               is
               Catholick
               ?
               This
               
               doth
               not
               justifie
               at
               all
               his
               Reformation
               ;
               he
               should
               prove
               that
               it
               may
               not
               only
               add
               ,
               but
               take
               away
               something
               that
               is
               Catholick
               from
               the
               Doctrine
               of
               the
               Church
               ;
               for
               this
               the
               pretended
               Reformers
               did
               ,
               as
               well
               in
            
             England
             
               as
               elsewhere
            
             .
             His
             Lordship
             never
             pretends
             ,
             much
             less
             disputes
             ,
             that
             any
             particular
             Church
             hath
             a
             power
             to
             take
             away
             any
             thing
             that
             is
             truly
             Catholick
             ;
             but
             the
             ground
             why
             he
             supposeth
             ,
             such
             things
             as
             those
             mentioned
             by
             you
             ,
             might
             be
             taken
             away
             ,
             is
             ,
             because
             they
             are
             not
             Catholick
             ;
             the
             Question
             then
             is
             between
             us
             ,
             Whether
             they
             were
             
               Catholick
               Doctrines
            
             or
             not
             :
             this
             you
             attempt
             to
             prove
             by
             this
             
               medium
               ,
               Because
               they
               were
               generally
               held
               by
               the
               whole
               Church
               at
               the
               time
               of
               the
               Reformation
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             If
             this
             be
             a
             certain
             measure
             to
             judge
             by
             ,
             what
             was
             Catholick
             and
             what
             not
             ;
             then
             what
             doth
             not
             appear
             to
             have
             been
             Catholick
             in
             this
             sense
             ,
             it
             was
             in
             our
             Churches
             power
             to
             reject
             ,
             and
             so
             it
             was
             lawful
             to
             reform
             our selves
             as
             to
             all
             such
             things
             which
             were
             not
             at
             the
             time
             of
             the
             Reformation
             received
             by
             the
             whole
             Church
             .
             And
             what
             think
             you
             now
             of
             the
             
               Popes
               Supremacy
            
             ,
             your
             
               Churches
               Infallibility
            
             ,
             the
             
               necessity
               of
               Coelibate
               in
               the
               Clergy
               ,
               Communion
               in
               one
               kind
               ,
               Prayer
               in
               an
               unknown
               tongue
               ,
               Indulgences
               ,
               &c.
               
            
             Will
             you
             say
             ,
             That
             those
             were
             generally
             received
             by
             the
             Church
             at
             the
             time
             of
             the
             Reformation
             ?
             If
             you
             could
             have
             said
             so
             ,
             no
             doubt
             you
             would
             not
             have
             omitted
             such
             necessary
             points
             ,
             and
             some
             of
             which
             gave
             the
             first
             occasion
             to
             the
             Reformation
             .
             If
             then
             these
             were
             not
             Catholickly
             received
             ,
             a
             particular
             Church
             might
             without
             Schism
             reject
             them
             ,
             and
             so
             the
             Church
             of
             England
             is
             sufficiently
             vindicated
             from
             Schism
             by
             your self
             ,
             as
             to
             these
             points
             here
             mentioned
             ;
             which
             you
             willingly
             omitted
             ,
             because
             you
             could
             not
             but
             know
             how
             far
             they
             were
             from
             being
             universally
             received
             in
             all
             Churches
             in
             Christendom
             ?
          
           
             2.
             
             As
             to
             those
             things
             which
             you
             insist
             on
             ,
             you
             give
             no
             sufficient
             evidence
             at
             all
             ,
             that
             they
             were
             received
             by
             the
             
               whole
               Church
               as
               Catholick
               Doctrines
            
             .
             For
             ,
             so
             far
             it
             is
             from
             appearing
             ,
             that
             these
             were
             held
             as
             
               Catholick
               Doctrines
            
             by
             all
             Churches
             in
             the
             Christian
             world
             (
             for
             then
             you
             do
             most
             unreasonably
             condemn
             the
             Greek
             ,
             and
             
               Abyssine
               Churches
               ,
               &c.
            
             for
             Heresie
             or
             Schism
             ,
             if
             they
             owned
             all
             
               Catholick
               Doctrines
            
             ;
             and
             they
             must
             do
             so
             ,
             if
             they
             agreed
             with
             your
             Church
             in
             all
             these
             things
             which
             are
             the
             only
             Doctrines
             you
             mention
             as
             Catholick
             ,
             in
             opposition
             to
             such
             whom
             you
             condemn
             for
             Heresie
             or
             Schism
             ;
             and
             if
             the
             agreement
             of
             all
             Churches
             be
             the
             measure
             of
             what
             is
             Catholick
             ,
             then
             those
             Doctrines
             cannot
             be
             so
             ,
             which
             those
             great
             Churches
             differ
             from
             you
             in
             ,
             by
             your
             own
             argument
             )
             but
             ,
             so
             far
             is
             it
             ,
             I
             say
             ,
             from
             appearing
             ,
             that
             these
             were
             held
             so
             by
             all
             Churches
             in
             Christendom
             ,
             that
             you
             cannot
             prove
             they
             were
             so
             held
             in
             the
             Church
             of
             Rome
             her self
             ,
             before
             the
             Reformation
             .
             The
             Church
             of
             Rome
             I
             take
             here
             in
             the
             largest
             sense
             ,
             as
             it
             takes
             in
             all
             such
             who
             were
             the
             visible
             members
             of
             her
             Communion
             .
             Now
             ,
             I
             hope
             you
             will
             not
             say
             ,
             that
             such
             Doctrines
             are
             received
             as
             
               Catholick
               Doctrines
            
             ,
             which
             are
             imbraced
             only
             by
             a
             party
             in
             
               your
               Church
            
             ,
             another
             party
             opposing
             it
             ,
             both
             which
             still
             remain
             members
             of
             your
             Communion
             ;
             for
             whatever
             is
             received
             as
             a
             
               Catholick
               Doctrine
            
             (
             according
             to
             you
             )
             is
             so
             received
             ,
             that
             those
             who
             deny
             or
             doubt
             of
             it
             ,
             do
             thereby
             become
             no
             members
             of
             the
             visible
             Communion
             of
             that
             Church
             ;
             which
             is
             by
             the
             Churches
             so
             declaring
             her self
             in
             those
             points
             ,
             that
             she
             admits
             none
             to
             her
             Communion
             ,
             but
             upon
             the
             acknowledgement
             of
             them
             .
             Now
             ,
             Will
             you
             say
             ,
             This
             was
             the
             case
             of
             your
             Church
             ,
             as
             to
             these
             Doctrines
             at
             the
             beginning
             of
             the
             Reformation
             ?
             Were
             
               Transubstantiation
               ,
               real
               Sacrifice
            
             of
             the
             
               Mass
               ,
               Veneration
               of
               Images
               ,
               Invocation
               of
               Saints
               ,
               Purgatory
               ,
               &c.
            
             so
             defined
             
             then
             by
             your
             Church
             to
             be
             Articles
             of
             Faith
             ,
             that
             whoever
             did
             not
             assent
             to
             them
             ,
             was
             declared
             excommunicate
             ,
             and
             cast
             out
             of
             your
             Church
             ?
             If
             not
             ,
             it
             is
             impossible
             ,
             upon
             your
             own
             grounds
             ,
             to
             prove
             ,
             that
             these
             were
             universally
             held
             and
             believed
             as
             
               Catholick
               Doctrines
            
             of
             your
             Church
             .
             I
             do
             not
             say
             ,
             As
             
               truly
               Catholick
               Doctrines
            
             in
             themselves
             ;
             for
             ,
             whatever
             your
             Church
             defines
             concerning
             them
             ,
             they
             are
             not
             more
             or
             less
             so
             in
             themselves
             for
             your
             Churches
             definition
             ;
             but
             ,
             I
             say
             ,
             you
             cannot
             assert
             that
             these
             were
             held
             by
             your
             Church
             to
             be
             
               Catholick
               Doctrines
            
             ,
             till
             they
             were
             defined
             to
             be
             such
             .
             For
             ,
             according
             to
             your
             principles
             ,
             that
             which
             differenceth
             a
             
               Catholick
               Doctrine
            
             from
             a
             particular
             Opinion
             ,
             is
             the
             
               Churches
               Definition
            
             ;
             before
             then
             the
             Church
             had
             passed
             a
             definition
             in
             these
             points
             ,
             they
             could
             not
             be
             held
             as
             
               Catholick
               Doctrines
            
             .
             To
             make
             this
             somewhat
             clearer
             ,
             because
             it
             is
             necessary
             for
             undeceiving
             those
             who
             are
             told
             ,
             as
             you
             tell
             us
             here
             ,
             That
             at
             the
             Reformation
             we
             rejected
             such
             things
             which
             were
             universally
             owned
             for
             
               Catholick
               Doctrines
            
             ,
             which
             is
             so
             far
             from
             being
             true
             ,
             that
             it
             is
             impossible
             they
             should
             be
             owned
             for
             such
             by
             the
             Church
             of
             Rome
             upon
             your
             own
             principles
             .
             For
             ,
             I
             pray
             ,
             tell
             us
             ,
             Are
             there
             not
             several
             sorts
             of
             Opinions
             among
             you
             at
             this
             day
             ,
             none
             of
             which
             are
             pretended
             to
             be
             
               Catholick
               Doctrines
            
             ?
             and
             this
             you
             constantly
             tell
             us
             ,
             when
             we
             object
             to
             you
             your
             dissentions
             about
             them
             .
             As
             for
             Instance
             ,
             the
             
               Popes
               personal
               Infallibility
            
             ,
             the
             
               Superiority
               of
               Pope
               over
               General
               Councils
               ,
            
             the
             
               Immaculate
               Conception
            
             of
             the
             
               Blessed
               Virgin
            
             ,
             the
             Disputes
             about
             
               Praedestination
               ,
               &c.
            
             when
             we
             tell
             you
             of
             your
             differences
             in
             these
             points
             ,
             you
             answer
             ,
             That
             these
             hinder
             not
             the
             Vnity
             of
             the
             Church
             ,
             because
             these
             are
             only
             in
             matters
             of
             Opinion
             ;
             and
             that
             it
             is
             not
             
               de
               fide
            
             ,
             that
             men
             should
             hold
             either
             way
             .
             When
             we
             demand
             the
             reason
             of
             this
             difference
             concerning
             these
             things
             ,
             your
             Answer
             is
             ,
             
               That
               the
               Church
               hath
               defined
               some
               things
               to
               be
               believed
               ,
               and
               not
               others
               ;
               that
               what
               the
               Church
               hath
               defined
               ,
               is
               to
               be
               looked
               on
               as
               Catholick
               Doctrine
               ,
               and
               the
               denyers
               of
               it
               are
               guilty
               of
               Heresie
               ;
               but
               where
               the
               Church
               hath
               not
               defined
               ,
               those
               are
               not
               Catholick
               Doctrines
               ,
               but
               only
               at
               best
               but
               pious
               Opinions
               ,
               and
               men
               may
               be
               good
               Catholicks
               ,
               and
               yet
               differ
               about
               them
               .
            
             I
             pray
             ,
             tell
             me
             ,
             Is
             this
             your
             Doctrine
             ,
             or
             ,
             is
             it
             not
             ?
             If
             not
             ,
             there
             may
             be
             Hereticks
             within
             your
             Church
             ,
             as
             well
             as
             without
             :
             if
             it
             be
             your
             Doctrine
             ,
             apply
             it
             to
             the
             matters
             in
             hand
             .
             Were
             these
             things
             defined
             by
             the
             Church
             at
             the
             beginning
             of
             the
             Reformation
             ?
             If
             they
             were
             ,
             produce
             those
             Definitions
             for
             all
             those
             things
             which
             you
             say
             were
             owned
             as
             
               Catholick
               Doctrines
            
             then
             :
             that
             we
             may
             see
             ,
             that
             at
             least
             in
             the
             judgement
             of
             your
             Church
             they
             were
             accounted
             so
             .
             Tell
             us
             ,
             when
             and
             where
             those
             Doctrines
             were
             defined
             before
             the
             Council
             of
             Trent
             ?
             and
             ,
             I
             hope
             you
             will
             not
             say
             ,
             that
             was
             before
             the
             beginning
             of
             the
             Reformation
             .
             If
             then
             there
             were
             no
             such
             definitions
             concerning
             them
             ,
             they
             could
             not
             by
             your
             Church
             be
             accounted
             as
             
               Catholick
               Doctrines
            
             ;
             at
             the
             most
             ,
             they
             could
             be
             but
             only
             
               pious
               Opinions
            
             ,
             as
             that
             of
             the
             
               Popes
               Infallibility
            
             among
             you
             is
             ,
             and
             consequently
             men
             might
             be
             Catholicks
             still
             ,
             though
             they
             disputed
             or
             denied
             them
             .
             And
             how
             then
             come
             the
             Protestants
             to
             be
             accounted
             Hereticks
             in
             their
             Reformation
             ,
             if
             upon
             your
             own
             principles
             ,
             those
             things
             which
             they
             denied
             were
             then
             no
             
               Catholick
               Doctrines
            
             :
             Though
             you
             should
             therefore
             prove
             more
             than
             you
             have
             done
             ,
             That
             these
             points
             of
             Doctrine
             were
             generally
             received
             at
             the
             time
             of
             the
             Reformation
             ,
             yet
             that
             by
             no
             means
             proves
             that
             they
             were
             
               Catholick
               Doctrines
            
             ,
             unless
             you
             make
             it
             impossible
             that
             meer
             Opinions
             should
             be
             generally
             received
             in
             your
             Church
             .
             For
             ,
             if
             any
             thing
             may
             be
             generally
             received
             in
             the
             nature
             of
             an
             Opinion
             ,
             you
             cannot
             prove
             from
             the
             bare
             general
             reception
             ,
             that
             it
             was
             a
             
               Catholick
               
               Doctrine
            
             :
             unless
             you
             would
             attempt
             to
             prove
             it
             by
             the
             notion
             under
             which
             it
             was
             received
             ,
             Whether
             as
             an
             Opinion
             ,
             or
             a
             
               Catholick
               Doctrine
            
             .
          
           
             But
             then
             you
             must
             remember
             to
             prove
             these
             things
             ,
             1.
             
             That
             all
             those
             who
             did
             receive
             it
             ,
             received
             it
             under
             that
             notion
             ;
             as
             for
             instance
             ,
             
             In
             any
             one
             of
             those
             Articles
             by
             you
             mentioned
             ,
             
               Transubstantiation
               ,
               Invocation
               of
               Saints
               ,
               &c.
            
             you
             must
             first
             prove
             ,
             That
             all
             who
             were
             in
             your
             Churche's
             Communion
             did
             believe
             those
             things
             ;
             which
             it
             is
             impossible
             for
             you
             to
             do
             ,
             unless
             you
             could
             prove
             ,
             that
             none
             could
             be
             of
             your
             Church
             ,
             unless
             they
             believed
             them
             ;
             which
             is
             again
             impossible
             to
             be
             done
             ,
             unless
             your
             Church
             had
             so
             defined
             those
             things
             ,
             that
             they
             ceased
             to
             be
             members
             of
             it
             who
             did
             not
             believe
             them
             .
             Thus
             ,
             we
             see
             ,
             your
             first
             task
             is
             rendred
             impossible
             ,
             viz.
             to
             know
             ,
             Whether
             all
             in
             your
             Church
             held
             these
             Doctrines
             or
             no
             ;
             but
             ,
             suppose
             you
             knew
             this
             ,
             it
             falls
             short
             of
             your
             purpose
             ,
             unless
             you
             can
             prove
             ,
             that
             all
             those
             who
             held
             these
             things
             ,
             did
             not
             hold
             them
             as
             bare
             Opinions
             ,
             but
             as
             
               Catholick
               Doctrines
            
             ;
             and
             this
             is
             again
             as
             impossible
             as
             the
             former
             ;
             for
             ,
             How
             can
             you
             tell
             ,
             whether
             they
             judged
             these
             things
             to
             be
             so
             ,
             unless
             you
             knew
             what
             their
             Rule
             was
             whereby
             they
             judged
             of
             
               Catholick
               Doctrines
            
             ?
             If
             you
             knew
             their
             Rule
             ,
             How
             can
             you
             tell
             ,
             Whether
             they
             made
             a
             right
             Vse
             of
             it
             or
             no
             ?
             or
             ,
             Whether
             they
             made
             any
             Use
             at
             all
             of
             it
             ?
             or
             ,
             Whether
             they
             did
             not
             take
             up
             such
             Opinions
             by
             prejudice
             ,
             education
             ,
             the
             judgement
             of
             others
             ,
             and
             several
             other
             waies
             ,
             without
             examining
             of
             what
             nature
             or
             importance
             the
             things
             were
             .
             If
             you
             think
             you
             have
             a
             certain
             Rule
             to
             judge
             of
             
               Catholick
               Doctrines
            
             by
             ,
             you
             must
             prove
             that
             they
             had
             the
             same
             Rule
             ,
             and
             looked
             upon
             it
             as
             such
             too
             :
             otherwise
             they
             might
             not
             use
             it
             for
             those
             ends
             ,
             nor
             be
             governed
             at
             all
             by
             it
             .
             When
             you
             will
             therefore
             prove
             any
             Doctrines
             to
             be
             Catholick
             ,
             by
             being
             generally
             received
             ,
             you
             must
             remember
             what
             brave
             impossibilities
             you
             have
             undertaken
             .
             But
             ,
             suppose
             you
             could
             master
             this
             too
             ,
             and
             prove
             ,
             that
             men
             generally
             received
             these
             as
             
               Catholick
               Doctrines
            
             ;
             yet
             ,
             before
             you
             can
             prove
             ,
             that
             these
             are
             
               Catholick
               Doctrines
            
             from
             thence
             ,
             you
             have
             a
             further
             task
             yet
             upon
             you
             ,
             which
             is
             ,
             to
             prove
             it
             impossible
             that
             these
             men
             should
             be
             out
             in
             their
             judgement
             concerning
             the
             nature
             of
             an
             Opinion
             ,
             and
             that
             they
             could
             not
             look
             on
             any
             thing
             as
             a
             
               Catholick
               Doctrine
            
             ,
             but
             what
             was
             really
             so
             .
             For
             ,
             if
             they
             may
             be
             mistaken
             in
             their
             judgement
             ,
             we
             are
             as
             far
             to
             seek
             as
             ever
             ,
             for
             knowing
             what
             are
             
               Catholick
               Doctrines
            
             ,
             and
             what
             not
             .
             You
             must
             therefore
             prove
             the
             judgement
             of
             all
             these
             persons
             infallible
             concerning
             what
             are
             
               Catholick
               Doctrines
            
             ,
             and
             what
             not
             :
             And
             by
             that
             time
             ,
             the
             Pope
             will
             return
             you
             little
             thanks
             for
             your
             pains
             ,
             in
             making
             every
             member
             of
             your
             Church
             as
             infallible
             as
             himself
             .
             If
             it
             be
             then
             so
             impossible
             to
             prove
             ,
             that
             these
             were
             received
             as
             
               Catholick
               Doctrines
            
             ,
             either
             from
             any
             definition
             of
             your
             Church
             ,
             or
             from
             the
             general
             reception
             of
             them
             among
             the
             members
             of
             it
             ,
             you
             see
             ,
             what
             little
             reason
             you
             had
             to
             say
             ,
             
               That
               the
               Protestants
               at
               the
               beginning
               of
               the
               Reformation
               ,
               did
               take
               away
               something
               that
               was
               Catholick
               from
               the
               Doctrine
               of
               the
               Church
               .
            
             Which
             is
             notoriously
             false
             and
             inconsistent
             with
             your
             own
             principles
             .
             If
             we
             should
             therefore
             grant
             ,
             that
             
               Transubstantiation
               ,
               Purgatory
               ,
               &c.
               were
               generally
               owned
               in
               your
               Church
               at
               the
               time
               of
               the
               Reformation
               ,
            
             the
             utmost
             you
             can
             prove
             ,
             is
             ,
             only
             that
             they
             were
             owned
             as
             
               particular
               Doctrines
            
             by
             particular
             men
             ,
             but
             not
             that
             they
             were
             owned
             as
             the
             
               Catholick
               Doctrines
            
             of
             your
             Church
             .
             And
             therefore
             we
             deny
             not
             ,
             but
             that
             party
             and
             faction
             in
             your
             Church
             which
             owned
             and
             contended
             for
             these
             ,
             had
             got
             the
             upper-hand
             of
             the
             other
             ,
             before
             the
             time
             of
             the
             Reformation
             ,
             so
             that
             those
             who
             doubted
             of
             ,
             or
             denied
             them
             ,
             durst
             not
             appear
             so
             publickly
             as
             
             their
             adversaries
             did
             ;
             but
             they
             were
             but
             a
             party
             ,
             and
             a
             faction
             still
             ,
             and
             there
             were
             many
             outward
             members
             of
             your
             Church
             ,
             who
             groaned
             under
             the
             abuses
             and
             tyrannies
             of
             the
             prevailing
             faction
             ,
             and
             call'd
             loud
             for
             a
             Reformation
             .
             As
             appeared
             not
             only
             by
             the
             open
             testimonies
             of
             some
             against
             such
             Doctrines
             ;
             the
             sad
             complaint
             of
             others
             for
             want
             of
             Reformation
             ;
             but
             by
             the
             general
             sense
             of
             the
             necessity
             of
             it
             ,
             at
             the
             time
             when
             it
             was
             set
             upon
             ,
             the
             great
             applause
             it
             met
             with
             among
             all
             persons
             who
             allowed
             themselves
             liberty
             to
             enquire
             into
             things
             ,
             the
             general
             consent
             of
             the
             main
             bodies
             of
             those
             who
             set
             about
             reforming
             themselves
             in
             the
             main
             Articles
             of
             
               Christian
               Doctrine
            
             ,
             and
             
               unanimous
               opposition
            
             to
             those
             erroneous
             Opinions
             which
             you
             call
             
               Catholick
               Doctrines
            
             .
             So
             that
             these
             were
             not
             at
             the
             time
             of
             the
             Reformation
             ,
             so
             much
             as
             the
             owned
             
               Catholick
               Doctrines
            
             of
             the
             
               Roman
               Church
            
             ;
             but
             the
             Opinions
             of
             a
             
               prevailing
               Faction
            
             in
             it
             :
             and
             therefore
             the
             disowning
             them
             ,
             is
             no
             rejecting
             any
             thing
             Catholick
             ,
             but
             rejecting
             the
             opinions
             and
             practices
             of
             a
             tyrannical
             and
             usurping
             Faction
             .
             There
             must
             be
             then
             a
             great
             deal
             of
             difference
             put
             between
             the
             State
             and
             Doctrine
             of
             the
             Church
             of
             Rome
             ,
             before
             the
             beginning
             of
             the
             Reformation
             ,
             and
             since
             ,
             especially
             since
             the
             Council
             of
             Trent
             .
             For
             then
             these
             Doctrines
             were
             owned
             by
             a
             Faction
             ,
             but
             yet
             there
             might
             have
             been
             communion
             with
             that
             Church
             ,
             without
             believing
             them
             to
             be
             
               Catholick
               Doctrines
            
             ;
             and
             no
             doubt
             ,
             many
             pious
             souls
             went
             to
             Heaven
             without
             believing
             any
             of
             these
             things
             ,
             (
             viz.
             such
             who
             believed
             and
             improved
             the
             common
             principles
             of
             Christianity
             ,
             without
             regarding
             the
             erroneous
             Doctrines
             ,
             or
             superstitious
             Practices
             of
             those
             among
             whom
             they
             lived
             )
             but
             upon
             the
             first
             stirrings
             towards
             a
             Reformation
             ,
             the
             Court
             of
             Rome
             was
             so
             far
             from
             reforming
             the
             abuses
             which
             were
             complained
             of
             ,
             that
             they
             sought
             to
             inforce
             them
             with
             the
             greatest
             severity
             upon
             all
             persons
             ,
             thundering
             out
             Excommunications
             against
             all
             such
             who
             should
             question
             or
             dispute
             them
             .
             By
             which
             means
             those
             who
             might
             have
             lived
             peaceably
             before
             within
             the
             external
             Communion
             of
             that
             Church
             ,
             without
             consenting
             to
             the
             errours
             of
             it
             ,
             are
             now
             forced
             out
             of
             it
             ,
             unless
             they
             would
             approve
             of
             such
             things
             which
             their
             consciences
             detested
             ;
             in
             comparison
             with
             the
             peace
             of
             which
             ,
             they
             accounted
             not
             their
             lives
             to
             be
             dear
             to
             them
             ,
             as
             many
             thousands
             of
             them
             made
             it
             appear
             in
             several
             Countries
             .
             This
             is
             the
             true
             and
             just
             account
             of
             the
             state
             of
             things
             at
             the
             beginning
             of
             the
             Reformation
             ;
             but
             afterwards
             ,
             when
             ,
             through
             the
             necessity
             of
             the
             Pope's
             affairs
             ,
             a
             Council
             was
             summoned
             ,
             and
             all
             the
             arts
             imaginable
             were
             made
             use
             of
             ,
             to
             steer
             that
             grand
             affair
             for
             the
             Interess
             of
             the
             Court
             of
             Rome
             ;
             a
             new
             scene
             of
             affairs
             appears
             in
             the
             Christian
             world
             :
             those
             Doctrines
             which
             before
             were
             owned
             only
             by
             particular
             men
             ,
             are
             defined
             by
             Pope
             and
             Council
             ,
             to
             be
             the
             
               Catholick
               Doctrines
            
             of
             the
             
               Roman
               Church
            
             ,
             and
             all
             those
             Anathematized
             who
             will
             not
             own
             them
             .
             By
             which
             means
             the
             
               Roman
               Church
            
             is
             become
             it self
             that
             party
             and
             faction
             ,
             which
             only
             prevailed
             in
             it
             before
             but
             with
             reluctancy
             and
             opposition
             ;
             and
             now
             ,
             none
             are
             looked
             on
             as
             members
             of
             that
             Church
             ,
             but
             such
             as
             own
             the
             definitions
             of
             that
             Council
             in
             point
             of
             Doctrine
             .
             Which
             makes
             it
             vastly
             to
             differ
             from
             what
             it
             was
             before
             ,
             as
             to
             the
             terms
             of
             its
             Communion
             ,
             and
             the
             state
             of
             the
             persons
             who
             remain
             in
             it
             ;
             who
             can
             neither
             enjoy
             that
             freedom
             in
             judgement
             which
             they
             might
             use
             before
             ,
             nor
             yet
             can
             pretend
             those
             excuses
             for
             not
             knowing
             the
             errours
             and
             corruptions
             of
             that
             Church
             ,
             which
             might
             have
             prevented
             obstinacy
             in
             them
             before
             .
             So
             that
             upon
             the
             whole
             it
             appears
             ,
             that
             the
             Protestants
             in
             the
             beginning
             of
             the
             Reformation
             ,
             were
             so
             far
             from
             taking
             away
             any
             thing
             that
             was
             received
             as
             a
             
               Catholick
               Doctrine
            
             ,
             
             by
             all
             
               Christian
               Churches
            
             ,
             that
             they
             did
             not
             reject
             any
             thing
             which
             could
             be
             looked
             on
             as
             the
             
               Catholick
               Doctrine
            
             of
             the
             Church
             of
             Rome
             ;
             and
             consequently
             that
             the
             Protestants
             were
             so
             far
             from
             a
             wilful
             separation
             from
             the
             Church
             of
             Rome
             ,
             that
             they
             were
             driven
             out
             by
             a
             prevalent
             Faction
             ,
             which
             imposed
             those
             things
             which
             had
             been
             before
             only
             the
             errours
             of
             particular
             persons
             ,
             as
             the
             
               Catholick
               Doctrines
            
             of
             that
             Church
             ,
             and
             the
             necessary
             conditions
             of
             Communion
             with
             her
             .
          
           
             3.
             
             I
             may
             answer
             yet
             further
             ,
             That
             it
             is
             not
             enough
             to
             prove
             any
             Doctrine
             to
             be
             Catholick
             ,
             that
             it
             was
             generally
             received
             by
             
               Christian
               Churches
            
             in
             any
             one
             Age
             ;
             but
             it
             must
             be
             made
             appear
             ,
             to
             have
             been
             so
             received
             from
             the
             
               Apostles
               times
            
             .
             So
             that
             if
             we
             should
             grant
             ,
             that
             these
             Doctrines
             were
             owned
             for
             Catholick
             ,
             not
             only
             by
             the
             Church
             of
             Rome
             ,
             but
             all
             other
             
               Christian
               Churches
            
             (
             so
             far
             as
             it
             can
             be
             discerned
             by
             their
             Communion
             )
             yet
             this
             doth
             not
             prove
             these
             Doctrines
             so
             owned
             to
             be
             
               truly
               Catholick
            
             ,
             unless
             you
             can
             first
             prove
             ,
             that
             all
             the
             
               Christian
               Churches
               of
               one
               Age
            
             can
             never
             believe
             a
             Doctrine
             to
             be
             Catholick
             ,
             which
             is
             not
             so
             .
             You
             see
             therefore
             your
             task
             increases
             further
             upon
             you
             :
             for
             ,
             it
             is
             not
             enough
             to
             say
             ,
             That
             
               A.
               D.
            
             1517.
             such
             and
             such
             Doctrines
             were
             looked
             on
             as
             Catholick
             ,
             and
             therefore
             they
             were
             so
             ;
             but
             that
             for
             1517.
             years
             ,
             successively
             from
             the
             Apostles
             to
             that
             time
             ,
             they
             were
             judged
             to
             be
             so
             ,
             and
             then
             we
             shall
             more
             easily
             believe
             you
             .
             When
             you
             will
             therefore
             prove
             Transubstantiation
             ,
             the
             
               Sacrifice
               of
               the
               Mass
               ,
               Image-worship
               ,
               Invocation
               of
               Saints
               ,
            
             or
             any
             other
             of
             the
             good
             Doctrines
             mentioned
             by
             you
             ,
             in
             a
             constant
             tradition
             from
             the
             Apostles
             times
             to
             have
             been
             looked
             on
             as
             
               Catholick
               Doctrines
            
             ,
             you
             may
             then
             say
             ,
             That
             Protestants
             in
             denying
             these
             ,
             did
             take
             away
             something
             Catholick
             from
             the
             Doctrine
             of
             the
             Church
             ;
             but
             ,
             till
             that
             time
             ,
             these
             Answers
             may
             abundantly
             suffice
             .
          
           
             We
             now
             come
             closer
             to
             the
             business
             of
             the
             Reformation
             ;
             but
             ,
             
             before
             we
             examine
             the
             particulars
             of
             it
             ,
             the
             
               general
               grounds
            
             on
             which
             it
             proceeded
             ,
             must
             somewhat
             further
             be
             cleared
             ,
             which
             his
             Lordship
             tells
             you
             ,
             are
             built
             
               upon
               the
               power
               of
               particular
               Churches
               reforming
               themselves
               ,
               in
               case
               the
               whole
               Church
               is
               negligent
               ,
               or
               will
               not
            
             ;
             to
             which
             you
             say
             ,
             
             
               That
               you
               grant
               in
               effect
               as
               great
               power
               as
               the
               Bishop
               himself
               does
               ,
               to
               particular
               Churches
               ,
               to
               National
               and
               Provincial
               Councils
               ,
               in
               reforming
               errours
               and
               abuses
               either
               of
               doctrine
               or
               practice
               :
               only
               we
               require
               that
               they
               proceed
               with
               due
               respect
               to
               the
               chief
               Pastor
               of
               the
               Church
               ,
               and
               have
               recourse
               to
               him
               in
               all
               matters
               and
               decrees
               of
               Faith
               ,
               especially
               when
               they
               define
               or
               declare
               points
               not
               generally
               known
               and
               acknowledged
               to
               be
               Catholick
               Truths
               .
            
             What
             you
             grant
             
               in
               effect
            
             at
             first
             ,
             you
             
               in
               effect
            
             deny
             again
             afterwards
             .
             For
             the
             Question
             is
             about
             Reformation
             of
             such
             errours
             and
             abuses
             as
             may
             come
             from
             the
             Church
             of
             Rome
             ;
             and
             when
             you
             grant
             a
             power
             to
             reform
             only
             ,
             in
             case
             the
             Pope
             consent
             ,
             you
             grant
             no
             power
             to
             reform
             at
             all
             .
             For
             the
             experience
             of
             the
             world
             hath
             sufficiently
             taught
             us
             ,
             How
             little
             his
             consent
             is
             to
             be
             expected
             in
             any
             thing
             of
             Reformation
             .
             For
             his
             Lordship
             truly
             saith
             ,
             in
             Answer
             to
             Capellus
             ,
             who
             denies
             particular
             Churches
             any
             power
             of
             making
             Canons
             of
             Faith
             ,
             without
             consulting
             the
             
               Roman
               See
            
             ,
             
             
               That
               as
            
             Capellus
             
               can
               never
               prove
               that
               the
            
             Roman
             
               See
               must
               be
               consulted
               with
               before
               any
               Reformation
               be
               made
               :
               So
               it
               is
               as
               certain
               ,
               that
               ,
               were
               it
               proved
               and
               practised
               ,
               we
               should
               have
               no
               Reformation
               .
               For
               it
               would
               be
               long
               enough
               before
               the
               Church
               should
               be
               cured
               ,
               if
               that
               See
               alone
               should
               be
               her
               Physitian
               ,
               which
               in
               truth
               is
               her
               disease
               .
            
             Now
             to
             this
             you
             say
             ,
             
               That
               even
            
             Capellus
             
               himself
               requires
               this
            
             :
             as
             though
             Capellus
             were
             not
             the
             man
             whom
             his
             Lordship
             answers
             as
             to
             this
             very
             thing
             .
             But
             besides
             you
             say
             ,
             
             
               The
               practise
               of
               the
               Church
               is
               evident
               for
               it
               ,
               in
               the
               examples
               of
               the
               Milevitan
               and
               Carthaginian
               Councils
               ,
               which
               ,
               as
               St.
            
             Austin
             
               witnesseth
               ,
               sent
               their
               decrees
               touching
               Grace
               ,
               Original
               sin
               in
               Infants
               ,
               and
               other
               matters
               against
            
             Pelagius
             ,
             
               to
               be
               confirmed
               by
               the
               Pope
               :
            
             but
             what
             is
             all
             this
             to
             the
             business
             of
             Reformation
             ,
             that
             nothing
             of
             that
             nature
             is
             to
             be
             attempted
             without
             the
             Popes
             consent
             ?
             That
             these
             Councils
             did
             by
             Julius
             an
             
               African
               Bishop
            
             communicate
             their
             decrees
             to
             
               Pope
               Innocent
            
             ,
             Who
             denyes
             ?
             but
             ,
             what
             is
             it
             you
             would
             thence
             infer
             to
             your
             purpose
             ?
             for
             the
             utmost
             which
             can
             be
             drawn
             hence
             ,
             is
             ,
             that
             they
             desired
             the
             Pope
             to
             contribute
             his
             assistance
             in
             condemning
             Pelagius
             and
             Coelestius
             ;
             by
             adding
             the
             authority
             of
             the
             
               Apostolical
               See
            
             to
             their
             decrees
             :
             that
             so
             by
             the
             consent
             of
             the
             Church
             that
             growing
             Heresie
             might
             the
             more
             easily
             be
             suppressed
             .
             And
             who
             denyes
             but
             at
             that
             time
             the
             
               Roman
               Church
            
             had
             great
             reputation
             ,
             (
             which
             is
             all
             that
             Authority
             implyes
             )
             and
             by
             that
             means
             might
             be
             more
             serviceable
             in
             preventing
             the
             growth
             of
             Pelagianism
             ,
             if
             it
             did
             concur
             with
             the
             
               African
               Councils
            
             in
             condemning
             that
             Doctrine
             .
             But
             because
             they
             communicated
             their
             decrees
             to
             
               Pope
               Innocent
            
             desiring
             his
             consent
             with
             them
             ,
             that
             therefore
             no
             reformation
             should
             be
             attempted
             in
             the
             Church
             without
             the
             consent
             of
             the
             Pope
             is
             a
             very
             far-fetched
             inference
             ;
             and
             unhappily
             drawn
             from
             those
             
               African
               Fathers
            
             ,
             who
             so
             stoutly
             opposed
             
               Zosimus
               ,
               Innocents
            
             Successour
             ,
             in
             the
             case
             of
             Appeals
             about
             the
             business
             of
             Apiarius
             .
             Did
             they
             ,
             think
             you
             ,
             look
             on
             themselves
             as
             obliged
             to
             do
             nothing
             in
             the
             reforming
             the
             Church
             without
             the
             Popes
             authority
             ,
             who
             would
             by
             no
             means
             yield
             to
             those
             encroachments
             of
             power
             ,
             which
             Zosimus
             would
             have
             usurped
             over
             them
             ?
             Nay
             it
             appears
             ,
             that
             ,
             till
             the
             
               African
               Fathers
            
             had
             better
             informed
             him
             ,
             Zosimus
             did
             not
             a
             little
             favour
             Coelestius
             himself
             ,
             and
             in
             case
             he
             had
             gone
             on
             so
             to
             do
             ,
             do
             you
             think
             they
             would
             have
             thought
             themselves
             ever
             the
             less
             obliged
             to
             reform
             their
             Churches
             from
             the
             
               Pelagian
               Heresie
            
             which
             began
             to
             spread
             among
             them
             ?
             And
             in
             this
             time
             of
             the
             Controversie
             between
             Zosimus
             and
             them
             ,
             though
             they
             carried
             it
             with
             all
             fairness
             towards
             the
             
               Roman
               See
            
             ,
             yet
             they
             were
             still
             careful
             to
             preserve
             and
             defend
             their
             own
             priviledges
             ;
             and
             in
             case
             the
             Pope
             should
             then
             have
             challenged
             that
             power
             over
             them
             ,
             which
             he
             hath
             done
             since
             ,
             no
             doubt
             they
             would
             not
             have
             struck
             at
             calling
             such
             incroachments
             
               The
               disease
               of
               the
               Church
            
             ,
             (
             without
             any
             unhandsomness
             or
             incivility
             )
             and
             would
             have
             been
             far
             from
             looking
             on
             him
             as
             the
             only
             Physitian
             of
             it
             .
          
           
             To
             that
             pretence
             ,
             
               That
               things
               should
               have
               been
               born
               with
               ,
               till
               the
               time
               of
               a
               General
               Council
               ,
            
             
             his
             Lordship
             answers
             :
             
               First
               ,
               't
               is
               true
               ,
               a
               General
               Council
               ,
               free
               and
               entire
               ,
            
             
             
               would
               have
               been
               the
               best
               remedy
               ,
               and
               most
               able
               for
               a
               Gangrene
               that
               had
               spread
               so
               far
               ,
               and
               eaten
               so
               deep
               into
               Christianity
               .
               But
               what
               ?
               should
               we
               have
               suffered
               this
               Gangrene
               to
               endanger
               life
               and
               all
               ,
               rather
               then
               be
               cured
               in
               time
               by
               a
               Physitian
               of
               weaker
               knowledge
               ,
               and
               a
               less
               able
               hand
               ?
               Secondly
               we
               live
               to
               see
               since
               ,
               if
               we
               had
               stayed
               and
               expected
               a
               General
               Council
               ,
               what
               manner
               of
               one
               we
               should
               have
               had
               if
               any
               .
               For
               that
               at
               Trent
               was
               neither
               General
               nor
               free
               .
               And
               for
               the
               errours
               which
            
             Rome
             
               had
               contracted
               ,
               it
               confirmed
               them
               ,
               it
               cured
               them
               not
               .
               And
               yet
               I
               much
               doubt
               ,
               whether
               ever
               that
               Council
               (
               such
               as
               it
               was
               )
               would
               have
               been
               call'd
               ,
               if
               some
               Provincial
               and
               National
               Synods
               under
               Supreme
               and
               Regal
               power
               ,
               had
               not
               first
               set
               upon
               this
               great
               work
               of
               Reformation
               ;
               which
               I
               heartily
               wish
               had
               been
               as
               orderly
               and
               happily
               pursued
               as
               the
               work
               was
               right
               Christian
               and
               good
               in
               it self
               .
               But
               humane
               frailty
               and
               the
               heats
               and
               distempers
               of
               men
               ,
               as
               well
               as
               the
               cunning
               of
               the
               Devil
               would
               not
               suffer
               that
               .
               For
               even
               in
               this
               sense
               also
               the
               wrath
               of
               man
               doth
               not
               accomplish
               
               the
               will
               of
               God
               ,
               St.
            
             James
             1.20
             .
             
               but
               I
               have
               learnt
               not
               to
               reject
               the
               good
               ,
               which
               God
               hath
               wrought
               ,
               for
               any
               evil
               which
               men
               may
               fasten
               upon
               it
               .
            
             Now
             to
             this
             you
             answer
             ,
             1.
             
             By
             a
             fair
             Concession
             again
             ,
             
               that
               a
               Provincial
               Council
               is
               the
               next
               Chirurgion
               ,
               when
               a
               Gangrene
               endangers
               life
               ,
            
             
             
               but
               still
               the
               Popes
               assistance
               is
               required
               :
            
             For
             fear
             the
             Chirurgion
             should
             do
             too
             much
             good
             of
             himself
             ,
             you
             would
             be
             sure
             to
             have
             the
             Pope
             as
             Physitian
             to
             stand
             by
             ,
             whom
             you
             know
             too
             much
             concerned
             in
             the
             maladies
             of
             the
             Church
             ,
             to
             give
             way
             to
             an
             effectual
             cure
             .
             2.
             
             But
             you
             say
             further
             ,
             
               That
               the
               most
               proper
               expedient
               is
               an
               Oecumenical
               Council
            
             ;
             and
             this
             you
             spoil
             again
             ,
             with
             saying
             ;
             
               Such
               as
               the
               Council
               of
               Trent
               was
               .
            
             For
             what
             you
             say
             in
             vindication
             of
             that
             being
             
               General
               and
               free
            
             ,
             we
             shall
             consider
             in
             the
             Chapter
             designed
             for
             that
             purpose
             .
             What
             you
             object
             against
             our
             
               National
               Synod
            
             1562.
             will
             be
             fully
             answered
             before
             the
             end
             of
             this
             ;
             which
             that
             we
             may
             make
             way
             for
             ,
             we
             must
             proceed
             to
             the
             remainder
             of
             these
             general
             grounds
             ;
             in
             which
             his
             Lordship
             proves
             ,
             
               That
               when
               the
               Vniversal
               Church
               will
               not
               ,
               or
               for
               the
               iniquity
               of
               the
               times
               cannot
               obtain
               and
               settle
               a
               free
               General
               Council
               ,
               't
               is
               lawful
               ,
            
             
             
               nay
               sometimes
               necessary
               to
               reform
               gross
               abuses
               by
               a
               National
               or
               a
               Provincial
               .
            
             To
             this
             you
             answer
             in
             General
             ,
             
             
               That
               you
               deny
               not
               but
               matters
               of
               less
               moment
               as
               concerning
               rites
               and
               ceremonies
               ,
               abuses
               in
               manners
               and
               discipline
               ,
               may
               be
               reformed
               by
               particular
               Councils
               ,
               without
               express
               leave
               of
               the
               Pope
               ;
               but
               that
               in
               matters
               of
               great
               moment
               concerning
               the
               Faith
               and
               publick
               Doctrine
               of
               the
               Church
               ,
               Sacraments
               ,
               and
               whatever
               else
               is
               of
               Divine
               Institution
               ,
               or
               universal
               obligation
               ,
               particular
               Councils
               ,
               (
               if
               they
               duly
               proceed
               )
               attempt
               nothing
               without
               recourse
               to
               the
               Sea
               Apostolick
               ,
               and
               the
               Pope's
               consent
               either
               expresly
               granted
               or
               justly
               presumed
               .
            
             Fair
             hopes
             then
             there
             are
             of
             a
             cure
             when
             the
             Imposthume
             gathers
             in
             the
             Head
             !
             we
             are
             indeed
             by
             this
             put
             into
             a
             very
             good
             condition
             ;
             for
             if
             a
             small
             matter
             hurts
             a
             Church
             she
             hath
             her
             hands
             at
             liberty
             to
             help
             her self
             ;
             but
             if
             one
             comes
             to
             ravish
             her
             ,
             her
             hands
             are
             tyed
             ,
             and
             by
             no
             means
             must
             she
             defend
             her self
             .
             For
             in
             case
             ,
             say
             you
             ,
             it
             be
             
               any
               matter
               of
               great
               moment
               ,
               it
               must
               be
               left
               to
               the
               Pope
               ,
               and
               nothing
               to
               be
               done
               without
               his
               consent
            
             ;
             no
             not
             although
             the
             main
             of
             the
             distempers
             come
             through
             him
             .
             But
             thanks
             be
             to
             God
             ,
             our
             Church
             is
             not
             committed
             to
             the
             hands
             of
             such
             a
             merciless
             Physitian
             ,
             who
             first
             causeth
             the
             malady
             and
             then
             forbids
             the
             cure
             :
             we
             know
             of
             no
             such
             obligation
             we
             have
             ,
             to
             sleep
             in
             St.
             
               Peters
               Church
            
             ,
             as
             of
             old
             they
             did
             in
             the
             Temple
             of
             Aesculapius
             in
             hopes
             of
             a
             
               cure
               .
               God
            
             hath
             entrusted
             every
             
               National
               Church
            
             with
             the
             care
             of
             her
             own
             safety
             ,
             and
             will
             require
             of
             her
             an
             account
             of
             that
             power
             he
             hath
             given
             to
             that
             end
             .
             It
             will
             be
             little
             comfort
             to
             a
             Church
             whose
             
               members
               rot
            
             for
             want
             of
             a
             remedy
             ,
             to
             say
             ,
             
               The
               Pope
               will
               not
               give
               leave
            
             or
             else
             it
             might
             have
             been
             cured
             .
             I
             wonder
             where
             it
             is
             that
             any
             
               Christian
               Church
            
             is
             commanded
             to
             wait
             the
             Popes
             good
             leasure
             for
             reforming
             her self
             ?
             Whence
             doth
             he
             derive
             this
             Authority
             and
             sole
             power
             of
             reforming
             Churches
             ?
             But
             that
             must
             be
             afterwards
             examined
             .
             But
             is
             it
             reasonable
             to
             suppose
             that
             there
             should
             be
             
               Christian
               Magistrates
            
             ,
             and
             
               Christian
               Bishops
            
             in
             Churches
             ,
             and
             yet
             these
             so
             tyed
             up
             that
             they
             can
             do
             nothing
             in
             order
             to
             the
             Churches
             recovery
             though
             the
             distempers
             be
             never
             so
             great
             and
             dangerous
             ?
             Do
             we
             not
             read
             in
             the
             
               Apostolical
               Churches
            
             that
             the
             Government
             of
             them
             was
             in
             themselves
             ,
             without
             any
             the
             least
             mention
             of
             any
             
               Oecumenical
               Pastour
            
             over
             all
             ?
             if
             any
             abuses
             were
             among
             them
             ,
             the
             particular
             Governours
             of
             those
             Churches
             are
             checked
             and
             rebuked
             for
             it
             ,
             and
             commanded
             to
             exercise
             their
             power
             over
             offenders
             ?
             and
             must
             the
             encroachments
             of
             an
             usurped
             and
             arbitrary
             power
             in
             the
             Church
             hinder
             particular
             Churches
             from
             the
             exercise
             of
             that
             
             full
             power
             which
             is
             committed
             to
             the
             Governours
             of
             them
             ?
             Neither
             is
             this
             only
             a
             Right
             granted
             to
             a
             Church
             as
             such
             ,
             but
             we
             find
             this
             power
             practised
             and
             asserted
             in
             the
             history
             of
             the
             
               Christian
               Churches
            
             from
             the
             Apostles
             times
             .
             For
             no
             sooner
             did
             the
             Bishops
             of
             Rome
             begin
             to
             encroach
             ,
             but
             other
             Bishops
             were
             so
             mindful
             of
             their
             own
             priviledges
             and
             the
             Interess
             of
             their
             Churches
             ,
             that
             they
             did
             not
             yield
             themselves
             his
             Vassals
             ,
             but
             disputed
             their
             rights
             and
             withstood
             his
             usurpations
             .
             As
             hath
             partly
             appeared
             already
             ,
             and
             will
             do
             more
             afterwards
             .
          
           
             
             And
             that
             particular
             Churches
             may
             reform
             themselves
             ,
             his
             Lordship
             produceth
             several
             Testimonies
             ;
             The
             first
             is
             of
             Gerson
             ,
             who
             tells
             us
             plainly
             ,
             
               That
               he
               will
               not
               deny
            
             ,
             
             
               but
               that
               the
               Church
               may
               be
               reformed
               by
               parts
               .
               And
               that
               this
               is
               necessary
               ;
               and
               ,
               that
               to
               effect
               it
               ,
               Provincial
               Councils
               may
               suffice
               ,
               and
               in
               some
               things
               Diocesan
               .
            
             And
             again
             ,
             
               Either
               you
               should
               reform
               all
               estates
               of
               the
               Church
               in
               a
               General
               Council
               ,
               or
               command
               them
               to
               be
               reformed
               in
               Provincial
               Councils
               :
            
             
             
               But
               all
               this
            
             ,
             you
             say
             ,
             
               doth
               not
               concern
               matters
               of
               Faith
               ,
               but
               only
               personal
               abuses
            
             ;
             But
             I
             pray
             what
             ground
             is
             there
             that
             one
             should
             be
             reformed
             and
             not
             the
             other
             ?
             Is
             it
             not
             the
             reason
             why
             any
             reformation
             is
             necessary
             ,
             that
             the
             Churches
             purity
             and
             safety
             should
             be
             preserved
             ?
             and
             is
             not
             that
             as
             much
             or
             more
             endangered
             by
             erroneous
             doctrines
             then
             by
             personal
             abuses
             ?
             Will
             not
             then
             the
             parity
             of
             reason
             hold
             proportionably
             for
             one
             as
             well
             as
             the
             other
             ?
             that
             if
             the
             Church
             may
             be
             reformed
             by
             parts
             as
             to
             lesser
             abuses
             ,
             then
             much
             more
             certainly
             as
             to
             greater
             .
             Besides
             ,
             you
             say
             ,
             
               Gerson
               allowed
               no
               Schismatical
               Reformations
               against
               the
               Churches
               head
            
             ;
             neither
             do
             we
             plead
             for
             any
             such
             ;
             but
             then
             you
             must
             shew
             ,
             Who
             the
             
               Churches
               head
            
             is
             ,
             and
             ,
             By
             what
             right
             he
             comes
             to
             be
             so
             ;
             otherwise
             the
             cause
             of
             the
             Schism
             will
             fall
             upon
             him
             who
             pretends
             to
             be
             the
             head
             to
             direct
             others
             ,
             and
             is
             as
             corrupt
             a
             member
             as
             any
             in
             the
             body
             .
             But
             his
             Lordship
             adds
             ,
             
             
               This
               right
               of
               Provincial
               Synods
               ,
               that
               they
               might
               decree
               in
               causes
               of
               Faith
               ,
               and
               in
               cases
               of
               Reformation
               ,
               where
               corruptions
               had
               crept
               into
               the
               Sacraments
               of
               Christ
               ,
               was
               practised
               much
               above
               a
               thousand
               years
               ago
               by
               many
               ,
               both
               National
               and
               Provincial
               Synods
               .
            
             For
             which
             he
             first
             instanceth
             in
             the
             
               Council
               at
            
             Rome
             
               under
               Pope
            
             Sylvester
             An.
             324.
             condemning
             Photinus
             and
             Sabellius
             ,
             
               whose
               heresies
               were
               of
               a
               high
               nature
               against
               the
               Faith
            
             ;
             but
             here
             you
             say
             ,
             
               The
               very
               title
               confutes
               his
               pretence
               ,
               for
               it
               was
               held
               under
               the
               Pope
               and
               therefore
               not
               against
               him
               .
            
             
             But
             however
             ,
             whether
             with
             the
             Pope
             or
             against
             him
             ,
             it
             was
             no
             more
             then
             a
             
               Provincial
               Synod
            
             ;
             and
             this
             decreed
             something
             in
             matters
             of
             Faith
             ,
             though
             according
             to
             your
             own
             Doctrine
             the
             Pope
             could
             not
             be
             Infallible
             there
             :
             for
             you
             restrain
             his
             Infallibility
             to
             a
             
               General
               Council
            
             ,
             and
             do
             not
             assert
             that
             it
             belongs
             to
             the
             particular
             Church
             of
             Rome
             .
             As
             well
             then
             may
             any
             other
             Provincial
             Synod
             determine
             matters
             of
             Faith
             ,
             as
             that
             of
             Rome
             ,
             since
             that
             hath
             no
             more
             Infallibility
             belonging
             to
             it
             as
             such
             then
             any
             other
             particular
             Church
             hath
             ;
             and
             the
             Pope
             himself
             you
             say
             may
             erre
             when
             he
             doth
             not
             define
             matters
             of
             Faith
             in
             a
             
               General
               Council
            
             .
             To
             his
             Lordships
             second
             instance
             
               of
               the
               Council
               of
            
             Gangra
             
               about
               the
               same
               time
               condemning
            
             Eustathius
             
               for
               his
               condemning
               marriage
               as
               unlawful
            
             ;
             you
             answer
             to
             the
             same
             purpose
             ,
             That
             Osius
             
               was
               there
               Pope
            
             Sylvester's
             Legat
             ;
             but
             what
             then
             ?
             if
             the
             Pope
             had
             been
             there
             himself
             he
             had
             not
             been
             Infallible
             ,
             much
             less
             certainly
             his
             Legat
             who
             could
             have
             only
             a
             
               Second-hand
               Infallibility
            
             .
             To
             the
             third
             of
             the
             
               Council
               of
            
             Carthage
             
               condemning
               rebaptization
               about
            
             348.
             you
             grant
             ,
             
               That
               it
               was
               assembled
               by
            
             Gratus
             
               Bishop
               of
            
             Carthage
             ,
             
               but
               that
               no
               new
               Article
               was
               defined
               in
               it
               ,
               but
               only
               the
               perpetual
               tradition
               of
               the
               Church
               was
               confirmed
               therein
               .
            
             Neither
             do
             we
             
             plead
             for
             any
             power
             in
             
               Provincial
               Councils
            
             to
             define
             any
             
               new
               Articles
               of
               Faith
            
             ,
             but
             only
             to
             revive
             the
             old
             ,
             and
             to
             confirm
             them
             in
             opposition
             to
             any
             Innovations
             in
             point
             of
             Doctrine
             ;
             and
             as
             to
             this
             we
             profess
             to
             be
             guided
             by
             the
             sense
             of
             Scripture
             as
             interpreted
             by
             the
             unanimous
             consent
             of
             the
             Fathers
             and
             the
             
               four
               first
               General
               Councils
            
             .
             To
             the
             fourth
             of
             the
             
               Council
               of
               Aquileia
               A.
               D.
            
             381.
             condemning
             Palladius
             and
             Secundinus
             
               for
               embracing
               the
               Arrian
               Heresie
               ,
               St.
            
             Ambrose
             
               being
               present
            
             ;
             you
             answer
             ,
             
               That
               they
               only
               condemned
               those
               who
               had
               been
               condemned
               already
               by
               the
            
             Nicene
             
               Council
               ;
               and
               ,
               St.
            
             Ambrose
             
               and
               other
               Bishops
               of
            
             Italy
             
               being
               present
               ,
               Who
               can
               doubt
               but
               every
               thing
               was
               done
               there
               by
               the
               Popes
               authority
               and
               consent
               ?
            
             But
             if
             they
             only
             enforced
             the
             decrees
             of
             the
             Council
             of
             Nice
             ,
             What
             need
             of
             the
             Pope's
             authority
             to
             do
             that
             ?
             And
             do
             you
             think
             that
             there
             were
             no
             
               Provincial
               Councils
            
             in
             that
             part
             of
             Italy
             which
             was
             particularly
             distinguished
             from
             the
             
               suburbicarian
               Churches
            
             under
             the
             
               Bishop
               of
               Rome
            
             ,
             wherein
             the
             Pope
             was
             not
             present
             either
             by
             himself
             or
             Legats
             ?
             If
             you
             think
             so
             ,
             your
             thoughts
             have
             more
             of
             your
             will
             then
             understanding
             in
             them
             .
             But
             if
             this
             Council
             proceeded
             according
             to
             that
             of
             Nice
             ,
             Will
             it
             not
             be
             as
             lawful
             for
             other
             Provincial
             Councils
             to
             reform
             particular
             Churches
             ,
             as
             long
             as
             they
             keep
             to
             the
             Decrees
             not
             barely
             of
             Nice
             ,
             but
             of
             the
             four
             
               General
               Councils
            
             ,
             which
             the
             Church
             of
             England
             looks
             on
             ,
             as
             her
             duty
             to
             do
             .
             In
             the
             two
             following
             Instances
             of
             the
             second
             
               Council
               of
            
             Carthage
             
               declaring
               in
               behalf
               of
               the
               Trinity
               ,
               and
               the
               Milevitan
               Council
               about
               the
               Pelagian
               Heresie
            
             ;
             you
             say
             ,
             
               The
               Bishops
               of
            
             Rome
             
               were
               consulted
            
             :
             But
             what
             then
             ?
             Were
             they
             consulted
             as
             the
             Heads
             of
             the
             Church
             ,
             or
             only
             as
             eminent
             members
             of
             it
             in
             regard
             of
             their
             Faith
             and
             Piety
             ?
             Prove
             the
             former
             when
             you
             are
             able
             ;
             and
             as
             to
             the
             latter
             it
             depends
             upon
             the
             continuance
             of
             that
             Faith
             and
             Piety
             in
             them
             ;
             and
             when
             once
             the
             reason
             is
             taken
             away
             ,
             there
             can
             be
             no
             necessity
             of
             continuing
             the
             same
             resort
             .
             The
             same
             answer
             will
             serve
             for
             what
             you
             say
             concerning
             the
             second
             
               Council
               of
               Aurange
               ,
               determining
               the
               Controversies
               about
               Grace
               and
               Free-will
               ,
            
             supposing
             we
             grant
             it
             assembled
             by
             the
             means
             of
             Felix
             4.
             
             
               Bishop
               of
               Rome
            
             ;
             as
             likewise
             to
             the
             
               third
               of
               Toledo
            
             .
             We
             come
             therefore
             to
             that
             which
             you
             call
             
               his
               Lordships
               reserve
               ,
               and
               Master-allegation
               the
               fourth
               Council
               of
               Toledo
            
             ;
             which
             ,
             saith
             he
             ,
             
             
               did
               not
               only
               handle
               matters
               of
               Faith
               for
               the
               reformation
               of
               that
               people
               ,
               but
               even
               added
               also
               something
               to
               the
               Creed
               ,
               which
               were
               not
               expresly
               delivered
               in
               former
               Creeds
               .
               Nay
               ,
               the
               Bishops
               did
               not
               only
               practise
               this
               ,
               to
               condemn
               Heresies
               in
               National
               and
               Provincial
               Synods
               ,
               and
               so
               to
               reform
               those
               several
               places
               and
               the
               Church
               it self
               by
               parts
               ;
               but
               they
               did
               openly
               challenge
               this
               as
               their
               right
               and
               due
               ,
               and
               that
               without
               any
               leave
               asked
               of
               the
               See
               of
            
             Rome
             .
             
             
               For
               in
               this
               fourth
               Council
               of
            
             Toledo
             
               they
               decree
               ,
               that
               ,
               If
               there
               happen
               a
               cause
               of
               Faith
               to
               be
               setled
               ,
               a
               general
               that
               is
               a
               National
               Synod
               of
               all
            
             Spain
             and
             Gallicia
             
               shall
               be
               held
               thereon
               .
               And
               this
               in
               the
               year
            
             643.
             
               where
               you
               see
               it
               was
               then
               Catholick
               Doctrine
               in
               all
            
             Spain
             ,
             
               that
               a
               National
               Synod
               might
               be
               a
               competent
               Judge
               in
               a
               cause
               of
               Faith.
            
             But
             here
             still
             we
             meet
             with
             the
             same
             Answer
             ,
             
             
               That
               all
               this
               might
               be
               done
               with
               a
               due
               subordination
               to
               the
               See
               Apostolick
               ,
               but
               that
               it
               doth
               not
               hence
               follow
               that
               any
               thing
               may
               be
               done
               in
               Provincial
               Councils
               against
               the
               authority
               of
               it
               .
            
             Neither
             do
             we
             plead
             that
             any
             thing
             may
             be
             done
             against
             the
             just
             authority
             of
             the
             Bishop
             of
             Rome
             ,
             or
             any
             other
             Bishop
             ;
             but
             then
             you
             must
             prove
             that
             he
             had
             a
             
               just
               authority
            
             over
             the
             Church
             of
             England
             ,
             and
             that
             he
             exercised
             no
             power
             here
             at
             the
             Reformation
             but
             what
             did
             of
             right
             belong
             to
             him
             .
             But
             the
             fuller
             debate
             of
             these
             things
             must
             be
             left
             to
             that
             place
             where
             you
             designedly
             assert
             and
             vindicate
             the
             
               Pope's
               Authority
            
             .
          
           
           
             
             These
             things
             being
             thus
             in
             the
             general
             cleared
             ,
             we
             come
             to
             the
             particular
             application
             of
             them
             to
             the
             case
             of
             the
             Church
             of
             England
             .
             As
             to
             which
             ,
             
             his
             Lordship
             say's
             ;
             
               And
               if
               this
               were
               practised
               so
               often
               and
               in
               so
               many
               places
               ,
               Why
               may
               not
               a
               National
               Council
               of
               the
               Church
               of
            
             England
             
               do
               the
               like
               ?
               As
               she
               did
               .
            
             
             
               For
               she
               cast
               off
               the
               Pope's
               usurpation
               ,
               and
               as
               much
               as
               in
               her
               lay
               restored
               the
               King
               to
               his
               right
               .
            
             
             
               That
               appears
               by
               a
               Book
               subscribed
               by
               the
               Bishops
               in
            
             Henry
             
               the
               eighths
               time
               .
               And
               by
               the
               Records
               in
               the
               Archbishops
               office
               ,
               orderly
               kept
               and
               to
               be
               seen
               .
               In
               the
               Reformation
               which
               came
               after
               ,
               our
               Princes
               had
               their
               parts
               ,
               and
               the
               Clergy
               theirs
               .
               And
               to
               these
               two
               principally
               the
               power
               and
               direction
               for
               Reformation
               belongs
               .
               That
               our
               Princes
               had
               their
               parts
               ,
               is
               manifest
               by
               their
               calling
               together
               of
               the
               Bishops
               ,
               and
               others
               of
               the
               Clergy
               ,
               to
               consider
               of
               that
               which
               might
               seem
               worthy
               Reformation
               .
               And
               the
               Clergy
               did
               their
               part
               :
               for
               ,
               being
               thus
               call'd
               together
               by
               Regal
               power
               ,
               they
               met
               in
               the
               National
               Synod
               of
               sixty
               two
               .
               And
               the
               Articles
               there
               agreed
               on
               were
               afterwards
               confirmed
               by
               acts
               of
               State
               ,
               and
               the
               Royal
               assent
               .
               In
               this
               Synod
               ,
               the
               Positive
               truths
               which
               are
               delivered
               are
               more
               then
               the
               Polemicks
               .
               So
               that
               a
               meer
               calumny
               it
               is
               ,
               that
               we
               profess
               only
               a
               Negative
               Religion
               .
               True
               it
               is
               ,
               and
               we
               must
               thank
            
             Rome
             
               for
               it
               ,
               our
               Confession
               must
               needs
               contain
               some
               Negatives
               .
               For
               we
               cannot
               but
               deny
               that
               Images
               are
               to
               be
               adored
               .
               Nor
               can
               we
               admit
               maimed
               Sacraments
               .
               Nor
               grant
               Prayers
               in
               an
               unknown
               tongue
               .
               And
               in
               a
               corrupt
               time
               or
               place
               ,
               't
               is
               as
               necessary
               in
               Religion
               to
               deny
               falshood
               ,
               as
               to
               assert
               and
               vindicate
               Truth
               .
               Indeed
               this
               latter
               can
               hardly
               be
               well
               and
               sufficiently
               done
               but
               by
               the
               former
               ,
               an
               Affirmative
               verity
               being
               ever
               included
               in
               the
               Negative
               to
               a
               falshood
               .
               As
               for
               any
               errour
               which
               might
               fall
               into
               this
               (
               as
               any
               other
               Reformation
               )
               if
               any
               such
               can
               be
               found
               ;
               then
               I
               say
               ,
               and
               't
               is
               most
               true
               ,
               Reformation
               ,
               especially
               in
               cases
               of
               Religion
               ,
               is
               so
               difficult
               a
               work
               ,
               and
               subject
               to
               so
               many
               Pretensions
               ,
               that
               't
               is
               almost
               impossible
               but
               the
               Reformers
               should
               step
               too
               far
               ,
               or
               fall
               too
               short
               in
               some
               smaller
               things
               or
               other
               ,
               which
               in
               regard
               of
               the
               far
               greater
               benefit
               coming
               by
               the
               Reformation
               it self
               ,
               may
               well
               be
               passed
               over
               and
               born
               withall
               .
               But
               if
               there
               have
               been
               any
               wilfull
               and
               gross
               errours
               ,
               not
               so
               much
               in
               opinion
               as
               in
               Fact
               (
               Sacriledge
               too
               often
               pretending
               to
               Reform
               Superstition
               )
               that
               's
               the
               crime
               of
               the
               Reformers
               ,
               not
               of
               the
               Reformation
               ;
               and
               they
               are
               long
               since
               gone
               to
               God
               to
               answer
               it
               ,
               to
               whom
               I
               leave
               them
               .
            
          
           
             This
             is
             his
             Lordships
             full
             and
             just
             account
             of
             the
             proceedings
             of
             the
             Reformation
             in
             the
             Church
             of
             England
             ,
             to
             which
             we
             must
             consider
             what
             Answer
             you
             return
             .
             To
             his
             Lordships
             Question
             ,
             Why
             may
             not
             a
             National
             Council
             of
             the
             Church
             of
             England
             do
             the
             like
             ;
             you
             give
             this
             answer
             ,
             
               Truly
               I
               know
               no
               reason
               why
               it
               may
               not
               ,
            
             
             
               provided
               it
               be
               a
               true
               National
               Council
               and
               a
               true
               Church
               of
            
             England
             ,
             
               (
               as
               those
               recited
               were
               true
               Churches
               and
               Councils
               )
               and
               provided
               also
               that
               it
               do
               no
               more
               .
            
             We
             are
             contended
             to
             put
             the
             issue
             of
             this
             business
             upon
             these
             three
             things
             ,
             viz.
             That
             our
             Church
             is
             a
             
               true
               Church
            
             ,
             That
             the
             power
             which
             reformed
             it
             was
             sufficient
             for
             that
             purpose
             ,
             and
             ,
             That
             no
             more
             was
             done
             by
             them
             then
             was
             in
             their
             power
             to
             do
             .
             But
             for
             the
             first
             you
             tell
             us
             ,
             
               That
               seeing
               by
               the
               Church
               of
            
             England
             
               he
               means
               the
               present
               Protestant
               Church
               there
               ,
            
             
             
               you
               must
               crave
               leave
               of
               his
               Lordship
               to
               deny
               his
               supposition
               ,
               and
               tell
               him
               the
               Church
               of
            
             England
             
               in
               that
               sense
               ,
               signifies
               no
               true
               Church
               .
            
             Were
             it
             not
             an
             easie
             matter
             to
             requite
             you
             by
             telling
             you
             ,
             It
             is
             impossible
             we
             should
             be
             guilty
             of
             Schism
             in
             any
             separation
             from
             your
             Communion
             ,
             because
             we
             must
             crave
             leave
             of
             you
             to
             say
             that
             the
             Church
             of
             Rome
             is
             no
             true
             Church
             ;
             and
             where
             there
             is
             Schism
             that
             must
             be
             a
             true
             Church
             which
             men
             are
             guilty
             of
             it
             in
             separating
             from
             .
             Not
             as
             though
             I
             sought
             only
             to
             return
             a
             blow
             on
             you
             which
             I
             could
             not
             defend
             
             our
             Church
             from
             ;
             but
             to
             let
             you
             see
             ,
             that
             by
             whatever
             way
             you
             would
             prove
             your
             Church
             to
             be
             true
             ,
             by
             the
             same
             we
             may
             prove
             ours
             to
             be
             so
             too
             .
             If
             you
             own
             and
             believe
             the
             
               Christian
               Doctrine
            
             to
             be
             the
             way
             to
             salvation
             ,
             so
             do
             we
             .
             If
             you
             embrace
             the
             ancient
             Creeds
             ,
             so
             do
             we
             .
             If
             you
             acknowledge
             the
             Scriptures
             to
             be
             
               Gods
               Word
            
             ,
             so
             do
             we
             .
             If
             you
             joyn
             together
             in
             participation
             of
             the
             Sacraments
             of
             Baptism
             ,
             and
             the
             
               Lords
               Supper
            
             ,
             so
             do
             we
             .
             If
             you
             have
             a
             constant
             succession
             of
             Bishops
             ,
             so
             have
             we
             .
             Name
             then
             What
             it
             is
             ,
             which
             is
             Fundamental
             to
             the
             Being
             of
             a
             Church
             ,
             which
             our
             
               Protestant
               Church
            
             doth
             want
             ?
             You
             grant
             the
             
               Church
               of
            
             England
             
               was
               a
               true
               Church
            
             before
             the
             Reformation
             ,
             Wherein
             was
             it
             altered
             from
             it self
             by
             it
             ,
             that
             it
             ceased
             to
             be
             a
             true
             Church
             ?
             Was
             it
             ,
             in
             denying
             the
             
               Pope's
               Supremacy
            
             in
             eighth's
             time
             ?
             That
             cannot
             be
             :
             for
             you
             very
             remarkably
             grant
             afterwards
             ,
             
               That
               the
               Bishops
               ,
               and
               the
               King
               too
               ,
            
             
             
               left
               the
               Pope
               in
               possession
               of
               all
               that
               he
               could
               rightly
               challenge
               .
            
             (
             Which
             is
             a
             concession
             we
             shall
             make
             more
             use
             of
             afterwards
             .
             )
             Surely
             then
             this
             could
             not
             unchurch
             them
             .
             Or
             ,
             Was
             it
             the
             proceedings
             of
             the
             Reformation
             in
             Elizabeth's
             time
             ?
             The
             Supremacy
             could
             not
             be
             it
             neither
             now
             ;
             for
             that
             was
             asserted
             under
             a
             more
             moderate
             title
             in
             her
             time
             ,
             than
             in
             her
             Fathers
             .
             Was
             it
             the
             Vse
             of
             the
             Liturgy
             in
             the
             
               English
               tongue
            
             ?
             Surely
             not
             ;
             when
             
               Pius
               the
               fourth
            
             offered
             to
             confirm
             it
             ,
             as
             is
             credibly
             reported
             from
             
               Vincentius
               Parpalia
            
             ,
             whom
             that
             Pope
             imployed
             on
             a
             Message
             to
             
               Queen
               Elizabeth
            
             ,
             with
             terms
             of
             Accommodation
             .
             But
             ,
             What
             was
             it
             which
             did
             unchurch
             us
             ?
             Were
             they
             the
             Articles
             of
             Religion
             agreed
             on
             in
             the
             Convocation
             ,
             1562
             ?
             If
             they
             were
             these
             ,
             Were
             they
             either
             the
             positive
             or
             negative
             Articles
             ?
             If
             the
             positive
             ,
             Were
             they
             the
             asserting
             the
             Articles
             contained
             in
             the
             three
             Creeds
             ,
             the
             sufficiency
             of
             Scriptures
             ,
             the
             necessity
             of
             
               Divine
               Grace
            
             ?
             or
             ,
             What
             else
             ?
             If
             the
             negative
             ,
             Was
             it
             the
             denying
             
               Purgatory
               ,
               Invocation
               of
               Saints
               ,
               Vnlawfulness
               of
               Priests
               Marriage
               ,
               Communion
               in
               one
               kind
               ?
            
             or
             ,
             Which
             of
             them
             else
             was
             it
             ,
             which
             made
             the
             
               Protestant
               Church
            
             to
             be
             no
             
               true
               Church
            
             ?
             Or
             ,
             Is
             it
             lastly
             the
             asserting
             ,
             
               That
               as
               the
               Church
               of
            
             Jerusalem
             ,
             Alexandria
             ,
             and
             Antioch
             ,
             
               have
               erred
               ,
               so
               also
               the
               Church
               of
            
             Rome
             
               hath
               erred
               ,
               not
               only
               in
               their
               livings
               ,
            
             
             
               and
               manner
               of
               Ceremonies
               ,
               but
               also
               in
               matters
               of
               Faith
               ?
            
             Is
             this
             it
             which
             hath
             done
             us
             all
             the
             mischief
             to
             unchurch
             us
             ,
             viz.
             the
             denying
             your
             
               Churches
               Infallibility
            
             ?
             If
             this
             be
             it
             ,
             it
             is
             our
             comfort
             yet
             ,
             that
             our
             Church
             will
             remain
             a
             true
             Church
             ,
             till
             yours
             be
             proved
             to
             be
             Infallible
             ;
             which
             I
             dare
             say
             ,
             will
             be
             long
             enough
             .
             But
             ,
             as
             though
             it
             were
             in
             your
             absolute
             power
             to
             church
             and
             unchurch
             whom
             ,
             and
             when
             you
             please
             ,
             you
             offer
             at
             no
             proof
             at
             all
             of
             this
             assertion
             ,
             but
             only
             very
             fairly
             
               crave
               his
               Lordships
               leave
               to
               call
               the
               Protestant
               Church
               no
               true
               Church
               :
            
             Which
             indeed
             is
             a
             more
             civil
             way
             of
             begging
             the
             Question
             .
             And
             if
             it
             will
             not
             be
             granted
             ,
             you
             cannot
             help
             it
             ;
             for
             you
             have
             done
             your
             utmost
             ,
             in
             
               craving
               his
               leave
            
             for
             it
             ,
             and
             you
             have
             no
             more
             to
             say
             to
             it
             .
          
           
             But
             ,
             you
             seem
             to
             say
             much
             more
             to
             the
             second
             ,
             
             
               That
               the
               Reformation
               was
               not
               managed
               by
               a
               lawful
               power
               ,
               nor
               carried
               on
               in
               a
               due
               manner
            
             ;
             for
             you
             offer
             to
             prove
             ,
             that
             the
             
               National
               Synod
            
             1562.
             
               was
               no
               lawful
               Synod
            
             ,
             in
             these
             words
             .
             
               For
               is
               it
               not
               notorious
               ,
               that
               pretended
               Synod
            
             A.
             D.
             1562.
             
               were
               all
               manifest
               usurpers
               ?
               Is
               it
               not
               manifest
               ,
            
             
             
               that
               they
               all
               by
               force
               intruded
               themselves
               ,
               both
               into
               the
               Sees
               of
               other
               lawful
               Bishops
               ,
               and
               into
               the
               cures
               of
               other
               lawful
               Pastors
               ,
               quietly
               and
               Canonically
               possessed
               of
               them
               before
               the
               said
               intrusion
               ?
               Can
               those
               be
               accounted
               a
               lawful
               National
               Council
               of
            
             England
             ,
             
               or
               lawfully
               to
               represent
               the
               English
               Church
               ,
               who
               never
               had
               any
               lawful
               ,
               that
               is
               ,
               Canonical
               and
               just
               Vocation
               ,
               Mission
               ,
               or
               Jurisdiction
               given
               them
               to
               ,
               and
               over
               the
               
               English
               Nation
               ?
            
             Two
             things
             you
             object
             as
             the
             great
             reasons
             why
             those
             persons
             who
             sate
             in
             the
             Convocation
             ,
             A.
             1562.
             could
             make
             no
             lawful
             Synod
             ,
             and
             those
             are
             Intrusion
             ,
             and
             want
             of
             a
             lawful
             Mission
             :
             which
             shall
             be
             particularly
             examined
             .
             The
             first
             charge
             is
             of
             Intrusion
             ,
             which
             you
             would
             seem
             to
             aggravate
             by
             several
             circumstances
             ,
             
               that
               they
               intruded
               themselves
            
             ,
             and
             that
             
               by
               force
            
             ;
             and
             not
             some
             ,
             but
             all
             ;
             and
             that
             
               into
               the
               Sees
               of
               other
               lawful
               Bishops
               ,
               and
               cures
               of
               lawful
               Pastors
               .
            
             But
             how
             true
             these
             circumstances
             are
             ,
             must
             appear
             by
             a
             true
             account
             of
             the
             matters
             of
             fact
             relating
             to
             these
             things
             in
             the
             beginning
             of
             Elizabeth's
             Reign
             .
             How
             false
             that
             is
             ,
             That
             
               all
               intruded
               themselves
            
             ,
             is
             notorious
             to
             any
             one
             who
             understands
             any
             thing
             of
             those
             times
             ;
             For
             this
             Convocation
             was
             held
             in
             the
             fifth
             year
             of
             
               Queen
               Elizabeth
            
             ,
             and
             in
             the
             fifth
             of
             her
             Reign
             :
             Of
             26
             Cathedral
             Churches
             ,
             there
             were
             but
             fourteen
             or
             fifteen
             Bishops
             then
             living
             in
             England
             .
             For
             the
             Sees
             of
             Salisbury
             and
             Oxford
             fell
             vacant
             A.
             1557.
             and
             were
             not
             supplied
             in
             the
             time
             of
             
               Queen
               Mary
               .
               Hereford
               ,
               Bristow
               ,
               Bangor
               ,
            
             were
             vacant
             by
             the
             death
             of
             the
             several
             Bishops
             some
             weeks
             before
             
               Queen
               Mary
               .
               Canterbury
            
             by
             the
             death
             of
             
               Cardinal
               Pool
            
             ,
             the
             same
             day
             with
             the
             
               Queen
               .
               Norwich
            
             and
             Gloucester
             a
             few
             weeks
             after
             her
             ;
             and
             so
             likewise
             
               Rochester
               ,
               Worcester
            
             ,
             and
             S.
             Asaph
             became
             vacant
             by
             the
             voluntary
             exile
             of
             Pates
             and
             Goldwell
             ,
             the
             Bishops
             thereof
             ;
             so
             that
             but
             fifteen
             Bishops
             were
             then
             living
             and
             remaining
             in
             England
             .
             And
             ,
             Were
             all
             those
             who
             supplied
             these
             vacant
             Sees
             ,
             Intruders
             ?
             A
             strange
             kind
             of
             Intrusion
             into
             dead
             mens
             places
             !
             So
             then
             ,
             this
             circumstance
             is
             notoriously
             false
             ,
             
               That
               they
               All
               by
               force
               intruded
               themselves
               into
               the
               Sees
               of
               other
               lawful
               Bishops
               .
            
             But
             let
             us
             see
             ,
             Whether
             the
             other
             are
             more
             justly
             charged
             with
             a
             forcible
             Intrusion
             into
             the
             Sees
             of
             the
             other
             Bishops
             .
             For
             which
             we
             must
             consider
             what
             the
             proceedings
             were
             in
             reference
             to
             them
             :
             It
             appears
             then
             ,
             that
             in
             the
             first
             year
             of
             the
             Queen
             ,
             the
             Oath
             of
             Supremacy
             ,
             formed
             and
             enjoyned
             in
             the
             time
             of
             Henry
             8.
             was
             in
             the
             first
             Parliament
             of
             
               Queen
               Elizabeth
            
             revived
             for
             the
             better
             securing
             the
             Queen
             of
             the
             Fidelity
             of
             her
             subjects
             ;
             but
             yet
             it
             was
             so
             revived
             ,
             that
             several
             considerable
             passages
             in
             the
             Act
             concerning
             it
             ,
             were
             upon
             mature
             deliberation
             mitigated
             ,
             both
             as
             to
             the
             Queens
             title
             which
             was
             not
             
               Supreme
               Head
            
             ,
             but
             Supreme
             Governour
             ;
             a
             title
             which
             
               Queen
               Mary
            
             had
             used
             before
             ,
             as
             appears
             by
             an
             Act
             passed
             in
             the
             third
             Session
             of
             Parliament
             in
             her
             time
             :
             and
             likewise
             as
             to
             the
             penalty
             ;
             for
             ,
             whereas
             the
             Stat.
             28.
             
             Hen.
             8.
             c.
             10.
             was
             so
             very
             severe
             ,
             
               That
               whosoever
               did
               extol
               the
               authority
               of
               the
               Bishop
               of
            
             Rome
             ,
             
               was
               ,
               for
               the
               first
               offence
               ,
               within
               the
               compass
               of
               a
            
             Praemunire
             ,
             
               and
               for
               refusing
               to
               take
               the
               Oath
               ,
               was
               guilty
               of
               Treason
            
             ;
             it
             passed
             now
             in
             Elizabeth's
             time
             ,
             only
             with
             this
             penalty
             ,
             
               That
               such
               who
               refused
               it
               ,
               should
               be
               excluded
               such
               places
               of
               honour
               and
               profit
               ,
               as
               they
               held
               in
               the
               Church
               or
               Common-wealth
               ;
               and
               that
               such
               as
               should
               maintain
               or
               defend
               the
               authority
               ,
               preheminence
               ,
               power
               ,
               or
               jurisdiction
               ,
               Spiritual
               or
               Ecclesiastical
               of
               any
               forein
               Prince
               ,
               Prelate
               ,
               Person
               ,
               State
               ,
               or
               Potentate
               whatsoever
               ,
               should
               be
               three
               times
               convicted
               before
               he
               suffered
               the
               pains
               of
               death
               .
            
             Upon
             the
             expiring
             of
             the
             
               Parliament
               ,
               Commissioners
            
             were
             appointed
             to
             require
             the
             Bishops
             to
             take
             the
             Oath
             of
             Supremacy
             ,
             according
             to
             the
             Law
             made
             to
             that
             purpose
             ,
             which
             being
             tendred
             to
             them
             ,
             they
             all
             (
             Kitchin
             of
             Landaffe
             only
             excepted
             )
             unanimously
             refused
             it
             ,
             although
             they
             had
             taken
             it
             before
             as
             Priests
             or
             Bishops
             ,
             in
             the
             Reign
             of
             Henry
             8.
             or
             Edward
             6.
             
             But
             whether
             by
             some
             secret
             intimations
             from
             Rome
             ,
             or
             their
             own
             obstinacy
             ,
             they
             were
             resolved
             rather
             to
             undergo
             the
             penalty
             of
             the
             Law
             ,
             than
             to
             take
             it
             now
             ;
             and
             accordingly
             before
             the
             end
             of
             that
             year
             they
             were
             deprived
             of
             
             their
             Bishopricks
             .
             So
             that
             the
             Question
             about
             the
             Intrusion
             of
             those
             Bishops
             ,
             who
             came
             into
             their
             Sees
             ,
             depends
             upon
             the
             legality
             of
             the
             deprivation
             of
             these
             .
             And
             certainly
             ,
             whosoever
             considers
             their
             former
             carriage
             towards
             the
             Queen
             ,
             in
             refusing
             to
             assist
             at
             her
             Coronation
             ,
             
             and
             some
             of
             them
             threatning
             to
             excommunicate
             her
             instead
             of
             disputing
             at
             Westminster
             ,
             as
             they
             had
             solemnly
             engaged
             to
             do
             ,
             joyned
             with
             this
             contumacy
             in
             refusing
             the
             Oath
             ,
             will
             find
             that
             these
             persons
             did
             not
             unjustly
             suffer
             this
             deprivation
             .
             For
             which
             I
             need
             not
             run
             out
             into
             the
             Princes
             power
             over
             
               Ecclesiastical
               persons
            
             ;
             for
             you
             have
             given
             a
             sufficient
             reason
             for
             it
             your self
             in
             that
             acknowledgement
             of
             yours
             ,
             
               That
               the
               Bishops
               ,
               and
               the
               King
               too
            
             (
             meaning
             
               King
               Henry
               )
               left
               the
               Pope
               in
               possession
               of
               all
               he
               could
               rightly
               challenge
               .
            
             If
             this
             be
             true
             ,
             that
             notwithstanding
             the
             Stat.
             28.
             
             Hen.
             8.
             notwithstanding
             the
             Oath
             of
             Supremacy
             then
             taken
             ,
             the
             Pope
             might
             injoy
             all
             that
             belonged
             to
             him
             of
             
               Divine
               Right
            
             ,
             he
             might
             then
             do
             the
             same
             ,
             notwithstanding
             this
             Oath
             in
             Elizabeth's
             time
             ,
             which
             was
             only
             reviving
             the
             former
             with
             some
             mitigation
             ;
             and
             what
             could
             it
             be
             then
             else
             but
             obstinacy
             and
             contumacy
             in
             them
             to
             refuse
             it
             ?
             And
             therefore
             the
             plea
             which
             you
             make
             for
             those
             whom
             you
             call
             the
             Henry-Bishops
             ,
             will
             sufficiently
             condemn
             these
             present
             Bishops
             ,
             whom
             we
             now
             speak
             of
             .
             For
             if
             those
             Bishops
             only
             renounced
             the
             
               Popes
               Canonical
               and
               acquired
               Jurisdiction
               here
               in
            
             England
             ,
             as
             you
             say
             ,
             
               i.
               e.
               that
               Authority
               and
               Jurisdiction
               in
               Ecclesiastical
               matters
               ,
               which
               the
               Pope
               exercised
               here
               by
               virtue
               of
               the
               Canons
               ,
               Prescription
               ,
               and
               other
               titles
               of
               humane
               right
               ,
               and
               gave
               it
               to
               the
               King
               ;
               yet
               they
               never
               renounced
               or
               deprived
               him
               of
               that
               part
               of
               his
               authority
               ,
               which
               is
               far
               more
               intrinsecal
               to
               his
               office
               ,
               and
               of
               Divine
               Right
               ;
               they
               never
               denied
               the
               Popes
               Soveraign
               Power
               to
               teach
               the
               Vniversal
               Church
               ,
               and
               determine
               all
               Controversies
               of
               Faith
               whatsoever
               in
               a
               General
               Council
               .
            
             If
             these
             things
             ,
             I
             say
             ,
             be
             true
             ,
             which
             you
             confidently
             assert
             ,
             the
             more
             inexcusable
             were
             these
             Bishops
             for
             refusing
             that
             Oath
             of
             Supremacy
             which
             they
             had
             not
             only
             taken
             in
             Henry's
             time
             ,
             but
             which
             ,
             by
             your
             own
             confession
             ,
             takes
             away
             nothing
             of
             the
             
               Pope's
               Authority
               ,
               in
               relation
               to
               the
               whole
               Catholick
               Church
               .
            
             And
             by
             this
             means
             their
             obstinacy
             appeared
             so
             great
             ,
             as
             might
             justly
             deserve
             a
             deprivation
             .
             It
             being
             certainly
             in
             the
             Power
             of
             the
             King
             and
             Bishops
             to
             assert
             their
             own
             rights
             in
             opposition
             to
             any
             Canons
             or
             Prescriptions
             whatsoever
             of
             meerly
             humane
             right
             .
             So
             that
             by
             your
             own
             confession
             ,
             the
             more
             excusable
             the
             Henry-Bishops
             were
             ,
             as
             you
             call
             them
             ,
             the
             less
             excusable
             the
             Mary-Bishops
             were
             (
             as
             ,
             to
             follow
             you
             ,
             we
             must
             call
             them
             )
             in
             refusing
             the
             Oath
             of
             Supremacy
             ,
             when
             tendred
             to
             them
             .
             Was
             it
             lawful
             then
             in
             Henry's
             time
             ,
             to
             take
             this
             Oath
             or
             not
             ?
             If
             not
             ,
             then
             
               King
               Henry's
               Bishops
            
             are
             infinitely
             to
             blame
             for
             taking
             it
             ,
             and
             you
             for
             defending
             them
             :
             If
             it
             was
             lawful
             then
             ,
             why
             not
             in
             Elizabeth's
             time
             ?
             Had
             she
             not
             as
             much
             reason
             to
             impose
             it
             as
             her
             Father
             ?
             Had
             she
             not
             as
             much
             power
             to
             do
             it
             ?
             When
             one
             of
             the
             chief
             refusers
             ,
             
               Heath
               ,
               Arch-Bishop
            
             of
             York
             ,
             and
             then
             
               L.
               Chancellour
            
             of
             England
             ,
             did
             ,
             upon
             the
             first
             notice
             of
             the
             death
             of
             
               Queen
               Mary
            
             ,
             declare
             to
             the
             House
             of
             
               Commons
               ,
               That
               the
               succession
               of
               the
               Crown
               did
               of
               right
               belong
               to
               the
               Princess
            
             Elizabeth
             ,
             
               whose
               title
               they
               conceived
               to
               be
               free
               from
               all
               legal
               Questions
            
             ;
             this
             could
             be
             then
             no
             plea
             at
             all
             for
             them
             .
             So
             that
             if
             any
             persons
             through
             the
             greatest
             obstinacy
             ,
             might
             be
             deprived
             by
             a
             Prince
             of
             their
             Ecclesiastical
             preferments
             ,
             these
             might
             ;
             and
             when
             you
             can
             prove
             ,
             that
             in
             no
             case
             a
             Prince
             hath
             power
             to
             deprive
             
               Ecclesiastical
               persons
            
             ,
             you
             will
             say
             more
             to
             your
             purpose
             than
             yet
             you
             have
             done
             .
             But
             till
             you
             have
             done
             that
             ,
             it
             remains
             clear
             ,
             that
             these
             Bishops
             were
             justly
             deprived
             ;
             and
             if
             so
             ,
             
             What
             was
             to
             be
             done
             with
             their
             vacant
             Sees
             ?
             Must
             they
             be
             kept
             vacant
             still
             ?
             or
             such
             be
             put
             into
             them
             who
             were
             guilty
             of
             the
             same
             fault
             with
             themselves
             ,
             in
             refusing
             the
             Oath
             ,
             when
             tendred
             to
             them
             ?
             If
             not
             such
             ,
             then
             it
             was
             necessary
             that
             other
             fit
             persons
             should
             be
             legally
             consecrated
             and
             invested
             in
             them
             :
             And
             so
             they
             were
             ,
             the
             places
             being
             supplied
             by
             worthy
             persons
             ;
             the
             Arch-Bishop
             of
             Canterbury
             being
             consecrated
             by
             a
             Canonical
             number
             of
             Edward-Bishops
             ,
             and
             the
             rest
             duly
             consecrated
             by
             other
             hands
             .
             And
             for
             all
             this
             ,
             
               Must
               all
               these
               persons
               be
               intruders
               ,
               and
               intrude
               themselves
               by
               force
               ,
               and
               that
               into
               the
               places
               of
               other
               lawful
               Bishops
               ?
            
             When
             so
             many
             Sees
             were
             actually
             vacant
             ,
             and
             the
             rest
             by
             due
             form
             of
             Law
             ,
             into
             which
             other
             Bishops
             were
             elected
             ,
             and
             legally
             consecrated
             ,
             notwithstanding
             the
             putid
             Fable
             of
             the
             Nags-Head
             ordination
             ,
             which
             hath
             so
             often
             and
             so
             evidently
             been
             disproved
             ,
             that
             I
             am
             glad
             to
             find
             you
             have
             so
             much
             modesty
             ,
             as
             not
             to
             mention
             it
             .
             These
             Bishops
             being
             thus
             legally
             invested
             in
             their
             places
             ,
             To
             whom
             did
             the
             care
             and
             Government
             of
             the
             
               English
               Church
            
             belong
             ?
             to
             these
             ,
             or
             to
             those
             who
             were
             justly
             deprived
             ?
             If
             to
             these
             ,
             Were
             not
             they
             then
             the
             due
             representatives
             of
             the
             
               English
               Church
            
             in
             a
             
               National
               Synod
            
             ,
             who
             with
             those
             of
             the
             lower
             House
             of
             Convocation
             ,
             make
             up
             a
             true
             
               National
               Council
            
             ?
             And
             if
             so
             ,
             it
             belonged
             to
             them
             as
             such
             ,
             to
             consider
             what
             appertained
             to
             the
             Faith
             and
             Government
             of
             the
             Church
             of
             England
             .
             For
             they
             undertook
             not
             to
             prescribe
             to
             the
             whole
             world
             ,
             that
             they
             leave
             to
             the
             Bishop
             and
             Church
             of
             Rome
             (
             not
             as
             legally
             belonging
             to
             them
             ,
             but
             arrogantly
             usurped
             by
             them
             )
             but
             to
             draw
             up
             
               Articles
               of
               Religion
            
             ,
             which
             should
             be
             owned
             by
             all
             such
             who
             enjoyed
             any
             place
             of
             Trust
             in
             the
             Church
             of
             England
             .
             So
             that
             in
             all
             this
             they
             were
             neither
             intruders
             ,
             neither
             did
             they
             act
             any
             thing
             beyond
             their
             place
             and
             authority
             .
             But
             you
             would
             seem
             to
             quarrel
             
               with
               their
               Vocation
               ,
               Mission
               ,
               and
               Jurisdiction
               ,
               as
               though
               it
               were
               not
               lawful
               ,
            
             i.
             e.
             
               Canonical
               and
               Just
            
             ;
             all
             these
             are
             your
             own
             words
             ,
             and
             they
             are
             but
             words
             ;
             for
             not
             one
             syllable
             like
             a
             proof
             is
             suggested
             .
             I
             tell
             you
             then
             (
             not
             to
             spend
             time
             in
             a
             needless
             vindication
             of
             the
             Vocation
             of
             the
             Bishops
             and
             Pastors
             of
             the
             Church
             of
             England
             ,
             when
             you
             give
             us
             no
             reason
             to
             question
             it
             )
             that
             by
             the
             same
             arguments
             that
             you
             can
             prove
             that
             you
             have
             any
             lawful
             Bishops
             and
             Pastors
             in
             your
             Church
             ,
             it
             will
             appear
             that
             we
             have
             too
             .
             And
             that
             our
             Vocation
             and
             Mission
             is
             far
             more
             consonant
             to
             the
             Apostolical
             and
             
               Primitive
               Church
            
             than
             yours
             is
             .
          
           
             
             But
             ,
             the
             main
             quarrel
             is
             still
             behind
             ,
             which
             is
             ,
             that
             ,
             
               Supposing
               they
               had
               been
               true
               Bishops
               ,
            
             
             
               and
               Pastors
               of
               the
               English
               Church
               ,
               and
               their
               Assembly
               a
               lawful
               National
               Council
               ,
               yet
               ,
            
             you
             say
             ,
             
               They
               were
               so
               far
               from
               doing
               the
               like
               (
               that
               other
               Provincial
               Councils
               had
               done
               )
               that
               they
               acted
               directly
               contrary
               to
               them
               ,
               which
               charge
               lyes
               in
               these
               things
               .
            
             1.
             
             
               Condemning
               points
               of
               Faith
               that
               had
               been
               generally
               believed
               and
               practised
               in
               the
               Church
               before
               them
               .
            
             This
             you
             know
             we
             deny
             ,
             and
             you
             barely
             affirm
             it
             ,
             and
             I
             have
             shewed
             some
             reason
             of
             our
             denial
             already
             ,
             and
             shall
             do
             more
             when
             we
             come
             to
             particulars
             .
             2.
             
             
               In
               contradicting
               the
               Doctrine
               of
               the
            
             Roman
             Church
             :
             A
             great
             Heresie
             indeed
             ,
             but
             never
             yet
             condemned
             in
             any
             
               General
               Council
            
             .
             3.
             
             
               In
               convening
               against
               the
               express
               Will
               of
               the
               Church
               of
            
             Rome
             :
             We
             shall
             then
             think
             that
             a
             fault
             ,
             when
             you
             prove
             it
             belongs
             to
             that
             only
             ,
             to
             summon
             all
             Councils
             ,
             
               General
               ,
               National
            
             ,
             and
             Provincial
             .
             4.
             
             
               In
               denying
               the
               Popes
               Authority
               ,
               or
               attempting
               to
               deprive
               him
               of
               it
               :
            
             if
             you
             speak
             of
             his
             
               usurped
               Authority
            
             ,
             you
             must
             prove
             it
             a
             fault
             to
             deprive
             him
             of
             it
             ,
             
               i.
               e.
            
             to
             withdraw
             our selves
             from
             obedience
             to
             it
             ,
             for
             that
             is
             all
             the
             deprivation
             can
             be
             here
             understood
             .
             If
             you
             mean
             
               Just
               Authority
            
             ,
             shew
             wherein
             it
             lyes
             ,
             whence
             he
             had
             it
             ,
             by
             what
             means
             he
             
             came
             into
             it
             in
             the
             Church
             of
             England
             ,
             and
             if
             you
             can
             make
             it
             appear
             that
             he
             had
             a
             just
             claim
             ,
             it
             will
             be
             easie
             proving
             them
             guilty
             of
             a
             fault
             who
             disowned
             it
             .
             But
             ,
             Whether
             it
             were
             a
             fault
             in
             them
             or
             no
             ,
             I
             am
             sure
             it
             is
             one
             in
             you
             ,
             to
             lay
             such
             things
             ,
             and
             so
             many
             to
             our
             charge
             ,
             and
             not
             offering
             to
             give
             evidence
             for
             one
             of
             them
             .
             But
             I
             must
             consider
             the
             Infallibility
             of
             your
             Church
             lyes
             in
             dictating
             ,
             and
             not
             proving
             .
             Thus
             then
             ,
             for
             any
             thing
             which
             you
             so
             much
             as
             seem
             to
             say
             to
             the
             contrary
             ,
             the
             proceedings
             of
             the
             Reformation
             were
             very
             regular
             and
             just
             ,
             being
             built
             on
             sufficient
             grounds
             ,
             managed
             in
             a
             legal
             manner
             ,
             and
             carried
             on
             with
             due
             moderation
             .
             Which
             are
             the
             highest
             commendations
             can
             be
             given
             to
             a
             work
             of
             Reformation
             ;
             and
             do
             with
             the
             greatest
             right
             belong
             to
             the
             Church
             of
             England
             ,
             of
             any
             Church
             in
             the
             Christian
             world
             .
             There
             remains
             nothing
             now
             which
             you
             object
             against
             our
             Reformation
             ,
             but
             some
             faults
             of
             the
             Reformers
             ;
             as
             to
             which
             his
             Lordship
             had
             already
             said
             ,
             
               If
               any
               such
               be
               found
               ,
               they
               are
               the
               crimes
               of
               the
               persons
               ,
               and
               not
               of
               the
               Reformation
               ,
            
             
             
               and
               they
               are
               long
               since
               gone
               to
               God
               to
               answer
               it
               ,
               to
               whom
               I
               leave
               them
               .
            
             Which
             Answer
             so
             full
             of
             justice
             and
             modesty
             ,
             one
             would
             have
             thought
             ,
             should
             have
             been
             sufficient
             for
             any
             reasonable
             man
             ;
             but
             you
             are
             not
             satisfied
             with
             it
             .
             
               For
               you
               will
               have
               those
               faults
               to
               come
               from
               the
               principles
               of
               the
               Reformation
               ,
               and
               that
               they
               did
               not
               belong
               to
               the
               persons
               of
               the
               Reformers
               ,
               but
               are
               entailed
               on
               their
               Successors
               .
            
             But
             a
             short
             Answer
             will
             suffice
             for
             both
             these
             :
             shew
             us
             ,
             What
             avowed
             principles
             of
             the
             Church
             of
             England
             tend
             to
             any
             real
             Sacriledge
             ,
             before
             you
             charge
             any
             thing
             of
             that
             nature
             ,
             as
             flowing
             from
             the
             Maxims
             of
             the
             Reformation
             .
             And
             if
             you
             can
             prove
             the
             Successors
             of
             the
             Reformers
             to
             continue
             in
             any
             
               Sacrilegious
               Actions
            
             ,
             let
             those
             plead
             for
             them
             who
             will
             ,
             I
             shall
             not
             ;
             but
             leave
             them
             ,
             as
             his
             Lordship
             did
             ,
             
               to
               answer
               such
               things
               to
               God.
               
            
          
           
             As
             to
             the
             Memorandum
             ,
             which
             his
             Lordship
             concludes
             this
             discourse
             with
             ,
             
               That
               he
               spake
               at
               that
               time
               of
               the
               General
               Church
               ,
               as
               it
               was
               for
               the
               most
               part
               forced
               under
               the
               Government
               of
               the
            
             Roman
             
               See
               :
               not
               doubting
            
             ,
             
             
               but
               that
               as
               the
               Vniversal
               Catholick
               Church
               would
               have
               reformed
               her self
               ,
               had
               she
               been
               in
               all
               parts
               freed
               of
               the
            
             Roman
             
               Yoke
               ;
               so
               ,
               while
               she
               was
               for
               the
               most
               in
               these
               Western
               parts
               under
               that
               Yoke
               ,
               the
               Church
               of
            
             Rome
             
               was
               ,
               if
               not
               the
               only
               ,
               yet
               the
               chief
               hinderance
               of
               Reformation
               :
            
             You
             answer
             with
             some
             stomach
             ;
             
               By
               what
               force
               I
               pray
               ?
               Is
               it
               possible
               ?
               or
               ,
            
             
             
               Can
               it
               enter
               into
               the
               judgement
               of
               any
               reasonable
               man
               ,
               that
               a
               single
               Bishop
               ,
               of
               no
               very
               large
               Diocese
               ,
               should
               be
               able
               by
               force
               ,
               to
               bring
               into
               subjection
               so
               many
               large
               Provinces
               of
               Christendom
               ,
               as
               confessedly
               did
               acknowledge
               the
               Popes
               Power
               ,
               when
               the
               pretended
               Reformation
               began
               ?
            
             But
             ,
             What
             reasonable
             man
             can
             imagine
             ,
             that
             a
             
               single
               Bishop
            
             indeed
             of
             no
             very
             large
             Diocese
             (
             if
             kept
             within
             his
             bounds
             )
             should
             ,
             in
             progress
             of
             time
             ,
             extend
             his
             power
             so
             far
             as
             the
             Pope
             did
             ,
             but
             by
             one
             of
             these
             two
             means
             ,
             force
             ,
             or
             fraud
             ?
             And
             since
             ,
             you
             seem
             to
             be
             so
             much
             displeased
             at
             the
             former
             ,
             I
             pray
             take
             the
             latter
             ;
             or
             rather
             ,
             the
             conjunction
             of
             both
             together
             .
             For
             that
             there
             was
             force
             used
             ,
             appears
             by
             the
             manifold
             resistance
             which
             was
             made
             to
             the
             encroachments
             of
             the
             Popes
             power
             ;
             and
             the
             sad
             complaints
             of
             the
             usurpations
             and
             abuses
             which
             were
             in
             it
             ;
             and
             these
             abundantly
             delivered
             
               by
               Classical
               Authors
               of
               both
               the
               present
               and
               precedent
               times
               :
            
             and
             (
             to
             use
             more
             of
             your
             own
             words
             )
             
               all
               Ecclesiastical
               Monuments
               are
               full
               of
               them
            
             ;
             so
             that
             this
             is
             
               no
               false
               calumny
               ,
               or
               bitter
               Pasquil
            
             (
             as
             you
             call
             it
             )
             but
             a
             very
             plain
             and
             evident
             truth
             .
             But
             that
             there
             was
             likewise
             a
             great
             deal
             of
             art
             ,
             subtilty
             and
             fraud
             used
             in
             the
             getting
             ,
             keeping
             ,
             and
             managing
             the
             Popes
             power
             ,
             he
             hath
             but
             a
             small
             measure
             of
             wit
             who
             doth
             not
             understand
             ,
             and
             they
             as
             little
             of
             honesty
             ,
             who
             dare
             not
             confess
             it
             .
          
        
         
           
           
             CHAP.
             V.
             Of
             the
             Roman
             Churches
             Authority
             .
          
           
             
               The
               Question
               concerning
               the
               Church
               of
               Rome's
               Authority
               entred
               upon
               .
               How
               far
               our
               Church
               ,
               in
               reforming
               her self
               ,
               condemns
               the
               Church
               of
               Rome
               .
               The
               Pope's
               equality
               with
               other
               Patriarchs
               ,
               asserted
               .
               The
               Arabick
               Canons
               of
               the
               Nicene
               Council
               proved
               to
               be
               supposititious
               .
               The
               Polity
               of
               the
               Ancient
               Church
               discovered
               from
               the
               sixth
               Canon
               of
               the
               Council
               of
               Nice
               .
               The
               Rights
               of
               Primates
               and
               Metropolitans
               settled
               by
               it
               .
               The
               suitableness
               of
               the
               Ecclesiastical
               ,
               to
               the
               Civil
               Government
               .
               That
               the
               Bishop
               of
               Rome
               had
               then
               a
               limited
               Jurisdiction
               within
               the
               suburbicary
               Churches
               ;
               as
               Primate
               of
               the
               Roman
               Diocese
               .
               Of
               the
               Cyprian
               Priviledge
               ;
               that
               it
               was
               not
               peculiar
               ,
               but
               common
               to
               all
               Primates
               of
               Dioceses
               .
               Of
               the
               Pope's
               Primacy
               according
               to
               the
               Canons
               ;
               how
               far
               pertinent
               to
               our
               dispute
               .
               How
               far
               the
               Pope's
               Confirmation
               requisite
               to
               new
               elected
               Patriarchs
               .
               Of
               the
               Synodical
               and
               Communicatory
               Letters
               .
               The
               testimonies
               of
               
                 Petrus
                 de
                 Marcâ
              
               concerning
               the
               Pope's
               Power
               of
               confirming
               and
               deposing
               Bishops
               .
               The
               Instances
               brought
               for
               it
               ,
               considered
               .
               The
               case
               of
               Athanasius
               being
               restored
               by
               Julius
               ,
               truly
               stated
               .
               The
               proceedings
               of
               Constantine
               in
               the
               case
               of
               the
               Donatists
               cleared
               ,
               and
               the
               evidence
               thence
               against
               the
               Pope's
               Supremacy
               .
               Of
               the
               Appeals
               of
               Bishops
               to
               Rome
               ,
               how
               far
               allowed
               by
               the
               Canons
               of
               the
               Church
               .
               The
               great
               case
               of
               Appeals
               between
               the
               Roman
               and
               African
               Bishops
               discussed
               .
               That
               the
               Appeals
               of
               Bishops
               were
               prohibited
               ,
               as
               well
               as
               those
               of
               the
               inferiour
               Clergy
               .
               C's
               .
               fraud
               in
               citing
               the
               Epistle
               of
               the
               African
               Bishops
               ,
               for
               acknowledging
               Appeals
               to
               Rome
               .
               The
               contrary
               manifested
               from
               the
               same
               Epistle
               to
               Boniface
               ,
               and
               the
               other
               to
               Coelestine
               .
               The
               exemption
               of
               the
               Ancient
               Britannick
               Church
               from
               any
               subjection
               to
               the
               See
               of
               Rome
               ,
               asserted
               .
               The
               case
               of
               Wilfrids
               Appeal
               answered
               .
               The
               Primacy
               of
               England
               not
               derived
               from
               Gregory's
               Grant
               to
               Augustine
               the
               Monk.
               The
               Ancient
               Primacy
               of
               the
               Britannick
               Church
               not
               lost
               upon
               the
               Saxon
               Conversion
               .
               Of
               the
               state
               of
               the
               African
               Churches
               ,
               after
               their
               denying
               Appeals
               to
               Rome
               .
               The
               rise
               of
               the
               Pope's
               Greatness
               under
               Christian
               Emperours
               .
               Of
               the
               Decree
               of
               the
               Sardican
               Synod
               ,
               in
               case
               of
               Appeals
               :
               Whether
               ever
               received
               by
               the
               Church
               :
               No
               evidence
               thence
               of
               the
               Pope's
               Supremacy
               .
               Zosimus
               his
               forgery
               in
               sending
               the
               Sardican
               Canons
               instead
               of
               the
               Nicene
               .
               The
               weakness
               of
               the
               pleas
               for
               it
               ,
               manifested
               .
            
          
           
             
             THat
             which
             now
             remains
             to
             be
             discussed
             in
             the
             Question
             of
             Schism
             ,
             is
             ,
             concerning
             the
             Authority
             of
             the
             Church
             and
             Bishop
             of
             Rome
             ,
             Whether
             that
             be
             so
             large
             and
             extensive
             ,
             as
             to
             bind
             us
             to
             an
             universal
             submission
             ,
             so
             that
             by
             renouncing
             of
             it
             ,
             we
             violate
             the
             Vnity
             of
             the
             Church
             ,
             and
             are
             thereby
             guilty
             of
             Schism
             ?
             But
             ,
             before
             we
             come
             to
             a
             particular
             discussion
             of
             that
             ,
             
             we
             must
             cast
             our
             eyes
             back
             on
             the
             precedent
             Chapter
             ,
             in
             which
             the
             title
             promiseth
             us
             ,
             
               That
               Protestants
               should
               be
               further
               convinced
               of
               Schism
            
             ;
             but
             upon
             examination
             of
             it
             ,
             there
             appears
             not
             so
             much
             as
             the
             shadow
             of
             any
             new
             matter
             ,
             but
             it
             wholly
             depends
             upon
             principles
             already
             refuted
             ,
             and
             so
             contains
             a
             bare
             repetition
             of
             what
             hath
             been
             abundantly
             answered
             in
             the
             first
             part
             .
             So
             your
             first
             Section
             hath
             no
             more
             of
             strength
             ,
             than
             what
             lyes
             in
             your
             
               Churches
               Infallibility
            
             :
             For
             ,
             when
             you
             would
             plead
             ,
             
               That
               though
               the
               Church
               of
            
             Rome
             
               be
               the
               accused
               party
               ,
               yet
               she
               may
               judge
               in
               her
               own
               cause
            
             ;
             
             you
             do
             it
             upon
             this
             ground
             ,
             
               That
               you
               had
               already
               proved
               the
            
             Roman
             
             
               Church
               to
               be
               infallible
               ,
               and
               therefore
               your
               Church
               might
               as
               well
               condemn
               her
               accusers
               ,
               as
               the
               Apostles
               theirs
               ;
               and
               that
               Protestants
               not
               pretending
               Infallibility
               cannot
               rationally
               be
               permitted
               to
               be
               Accusers
               and
               Witnesses
               against
               the
            
             Roman
             Church
             .
             Now
             ,
             What
             doth
             all
             this
             come
             to
             ,
             in
             case
             your
             Church
             be
             not
             infallible
             ,
             as
             we
             have
             evidently
             proved
             she
             is
             not
             ,
             in
             the
             
               first
               part
            
             ;
             and
             that
             she
             is
             so
             far
             from
             it
             ,
             that
             she
             hath
             most
             grosly
             erred
             ,
             as
             we
             shall
             prove
             in
             the
             
               third
               part
            
             ?
             Your
             second
             Section
             supposes
             the
             matter
             of
             fact
             evident
             ,
             
             
               That
               Protestants
               did
               contradict
               the
               publick
               Doctrine
               and
               belief
               of
               all
               Christians
               generally
               throughout
               the
               world
               ,
            
             which
             we
             have
             lately
             proved
             to
             be
             an
             egregious
             falsity
             ,
             and
             shall
             do
             more
             afterwards
             .
             The
             cause
             of
             the
             Separatists
             ,
             and
             the
             Church
             of
             England
             ,
             is
             vastly
             different
             ,
             Whether
             wee
             look
             on
             the
             authority
             ,
             cause
             ,
             or
             manner
             of
             their
             proceedings
             ;
             and
             in
             your
             other
             Instances
             you
             still
             beg
             the
             Question
             ,
             
               That
               your
               Church
               is
               our
               Mother-Church
               ,
               and
               therefore
               we
               are
               bound
               to
               submit
               to
               her
               judgement
               ,
               though
               she
               be
               the
               accused
               party
               .
            
             But
             as
             to
             this
             whole
             business
             of
             
               Quô
               Judice
            
             ,
             nothing
             can
             be
             spoken
             with
             more
             solidity
             and
             satisfaction
             ,
             than
             what
             his
             Lordship
             saith
             .
             
               If
               it
               be
               a
               cause
               common
               to
               both
               ,
               as
               certain
               it
               is
               here
               (
               between
               the
               Protestant
               and
            
             Roman
             
               Church
               )
               then
               neither
               part
               alone
               may
               be
               Judge
               ;
               if
               neither
               alone
               may
               judge
               ,
            
             
             
               then
               either
               they
               must
               be
               judged
               by
               a
               third
               ,
               which
               stands
               indifferent
               to
               both
               ,
               and
               that
               is
               the
               Scripture
               :
               or
               if
               there
               be
               a
               jealousie
               ,
               or
               a
               doubt
               of
               the
               sense
               of
               the
               Scripture
               ,
               they
               must
               either
               both
               repair
               to
               the
               Exposition
               of
               the
               Primitive
               Church
               ,
               and
               submit
               to
               that
               ;
               or
               both
               call
               and
               submit
               to
               a
               General
               Council
               ,
               which
               shall
               be
               lawfully
               called
               ,
               and
               fairly
               and
               freely
               held
               with
               indifferency
               to
               all
               parties
               ;
               and
               that
               must
               judge
               the
               Difference
               according
               to
               Scripture
               ,
               which
               must
               be
               their
               Rule
               as
               well
               as
               private
               mens
               .
            
             When
             you
             either
             attempt
             to
             shew
             the
             unreasonableness
             of
             this
             ,
             or
             substitute
             any
             thing
             more
             reasonable
             instead
             of
             it
             ,
             you
             may
             expect
             a
             further
             Answer
             to
             the
             Question
             ,
             
               Quô
               Judice
            
             ?
             as
             far
             as
             it
             concerns
             the
             difference
             between
             your
             Church
             ,
             or
             ours
             .
             The
             remainder
             of
             this
             
               whole
               Chapter
            
             is
             only
             a
             repetition
             of
             somewhat
             concerning
             Fundamentals
             ,
             
             and
             a
             further
             expatiating
             in
             words
             ,
             without
             the
             addition
             of
             any
             more
             strength
             from
             reason
             or
             authority
             
               upon
               the
               Churches
               Infallibility
               being
               proved
               from
               Scripture
            
             ;
             which
             having
             been
             throughly
             considered
             already
             ,
             and
             an
             account
             given
             ,
             not
             only
             of
             the
             meaning
             of
             those
             places
             (
             one
             excepted
             ,
             which
             we
             shall
             meet
             with
             again
             )
             but
             of
             the
             reason
             ,
             Why
             the
             sense
             of
             them
             as
             to
             Infallibility
             should
             be
             restrained
             to
             the
             Apostles
             ,
             I
             find
             no
             sufficient
             motive
             inducing
             me
             to
             follow
             you
             ,
             in
             distrusting
             the
             Readers
             memory
             ,
             and
             trespassing
             on
             his
             patience
             ,
             so
             much
             as
             to
             inculcate
             the
             same
             things
             over
             and
             over
             ,
             as
             you
             do
             .
             Passing
             by
             therefore
             the
             things
             already
             handled
             ,
             and
             leaving
             the
             rest
             (
             if
             any
             such
             thing
             appear
             )
             to
             a
             more
             convenient
             place
             ,
             where
             these
             very
             places
             of
             Scripture
             are
             again
             brought
             upon
             the
             stage
             in
             the
             Questions
             of
             the
             
               Pope's
               Authority
            
             and
             Infallibility
             of
             
               General
               Councils
            
             ,
             I
             come
             to
             your
             following
             Chapter
             ,
             in
             which
             you
             enter
             upon
             the
             Vindication
             of
             the
             
               Roman
               Churches
               Authority
            
             .
          
           
             2.
             
             That
             which
             his
             Lordship
             hath
             long
             insisted
             on
             ,
             
             and
             evidently
             proved
             ,
             is
             ,
             
               The
               Right
               which
               particular
               Churches
               have
               to
               reform
               themselves
               ,
               when
               the
               General
               Church
               cannot
               for
               impediments
               ,
               or
               will
               not
               for
               negligence
               do
               it
               .
            
             And
             your
             Answers
             to
             his
             proofs
             have
             had
             their
             weakness
             sufficiently
             laid
             open
             ;
             the
             only
             thing
             here
             objected
             further
             ,
             is
             ,
             
               Whether
               in
               so
               doing
               particular
               Churches
               do
               not
               condemn
               others
               of
               Errours
               in
               Faith
               ?
            
             To
             which
             his
             Lordship
             answers
             ,
             
               That
               to
               reform
               themselves
               ,
               and
               to
               condemn
               others
               ,
            
             
             
               are
               two
               different
               works
               ,
               unless
               it
               fall
               out
               so
               ,
               that
               by
               reforming
               themselves
               ,
               they
               do
               
               by
               consequence
               condemn
               any
               other
               ,
               that
               is
               guilty
               in
               that
               point
               ,
               in
               which
               they
               reform
               themselves
               ;
               and
               so
               far
               to
               judge
               and
               condemn
               others
               ,
               is
               not
               only
               lawful
               but
               necessary
               .
               A
               man
               that
               lives
               Religiously
               doth
               not
               by
               and
               by
               sit
               in
               judgement
               ,
               and
               condemn
               with
               his
               mouth
               all
               prophane
               livers
               :
               but
               yet
               while
               he
               is
               silent
               ,
               his
               very
               life
               condemns
               them
               .
            
             To
             what
             end
             his
             Lordship
             produceth
             this
             Instance
             ,
             any
             one
             may
             easily
             understand
             ;
             but
             you
             abuse
             it
             ,
             as
             though
             his
             Lordship
             had
             said
             ,
             
               That
               Protestants
               only
               by
               their
               Religious
               lives
               do
               condemn
               your
               Church
            
             ;
             and
             upon
             this
             run
             out
             into
             a
             strange
             declamation
             about
             
               Who
               the
               men
               are
               that
               live
               so
               Religiously
               ?
            
             
             
               They
               who
               to
               propagate
               the
               Gospel
               the
               better
               ,
               marry
               wives
               contrary
               to
               the
               Canons
               and
               bring
               Scripture
               for
               it
               ?
            
             Yes
             surely
             ,
             much
             more
             then
             they
             who
             to
             propagate
             your
             Church
             ,
             enjoy
             Concubines
             ;
             for
             which
             if
             they
             can
             bring
             some
             Canons
             of
             your
             Church
             ,
             I
             am
             sure
             they
             can
             bring
             no
             Scripture
             for
             it
             .
             
               They
               who
               pull
               down
               Monasteries
               both
               of
               Religious
               men
               and
               women
               ?
            
             I
             see
             ,
             you
             are
             still
             as
             loth
             to
             part
             them
             ,
             as
             they
             are
             to
             be
             parted
             themselves
             ;
             but
             if
             all
             their
             lives
             be
             no
             more
             Religious
             then
             the
             most
             of
             them
             have
             been
             ;
             the
             pulling
             of
             them
             down
             might
             be
             a
             greater
             act
             of
             Religion
             then
             living
             in
             them
             .
             
               They
               who
               cast
               Altars
               to
               the
               ground
               ?
            
             More
             certainly
             then
             they
             who
             worshipped
             them
             .
             
               They
               who
               partly
               banish
               Priests
               ,
               and
               partly
               put
               them
               to
               death
               ?
            
             Or
             they
             who
             commit
             treasons
             and
             do
             things
             worthy
             of
             death
             ?
             But
             you
             are
             doubtless
             very
             Religious
             and
             tender-hearted
             men
             ,
             whose
             consciences
             would
             never
             suffer
             you
             to
             banish
             or
             put
             any
             to
             death
             for
             the
             sake
             of
             Religion
             ;
             no
             not
             in
             Queen
             Maries
             time
             here
             in
             
               England
               !
               They
               who
               deface
               the
               very
               Tombs
               of
               Saints
               ,
               and
               will
               not
               permit
               them
               to
               rest
               even
               when
               they
               are
               dead
               ?
            
             Or
             they
             who
             profess
             to
             worship
             dead
             Saints
             ,
             and
             martyr
             living
             ones
             with
             Fire
             and
             Faggot
             ?
             If
             this
             be
             your
             
               religious
               living
            
             ,
             none
             who
             know
             what
             Religion
             means
             will
             be
             much
             taken
             with
             it
             .
             I
             shall
             easily
             grant
             that
             
               you
               stick
               close
               to
               the
               Pope
               ,
            
             but
             are
             therein
             far
             enough
             from
             the
             Doctrine
             or
             life
             of
             St.
             Peter
             .
             If
             any
             of
             you
             
               have
               endured
               Sequestrations
               ,
               Imprisonments
               ,
               Death
               it self
               ,
            
             I
             am
             sure
             it
             was
             not
             for
             any
             good
             you
             did
             ;
             not
             for
             the
             
               Catholick
               Faith
            
             ,
             but
             if
             you
             will
             ,
             for
             some
             
               Catholick
               Treasons
            
             ,
             such
             as
             would
             have
             enwrapt
             a
             
               whole
               Nation
            
             in
             misery
             .
             If
             this
             be
             
               your
               suffering
               persecution
               for
               righteousness
               sake
               ,
            
             you
             will
             have
             little
             cause
             to
             rejoyce
             in
             your
             Fellow-sufferers
             .
             But
             if
             you
             had
             not
             a
             mind
             to
             calumniate
             us
             ,
             and
             provoke
             us
             to
             speak
             sad
             truths
             of
             you
             ,
             all
             this
             might
             have
             been
             spared
             ;
             for
             his
             Lordship
             only
             chose
             this
             Instance
             ,
             to
             shew
             that
             a
             Church
             or
             person
             may
             be
             condemned
             consequentially
             ,
             which
             was
             not
             intentionally
             .
             But
             you
             say
             ,
             
               Our
               Church
               hath
               formally
               condemned
               yours
               ,
               by
               publick
               and
               solemn
               censures
               in
               the
            
             39.
             
             Articles
             .
             Doth
             his
             Lordship
             deny
             that
             our
             Church
             in
             order
             to
             our
             own
             reformation
             hath
             condemned
             many
             things
             which
             your
             Church
             holds
             ?
             No
             ,
             but
             that
             our
             Churches
             main
             intention
             was
             to
             reform
             it self
             ;
             but
             ,
             considering
             the
             corruption
             and
             degeneracy
             of
             your
             Church
             ,
             she
             could
             not
             do
             it
             ,
             without
             consequentially
             condemning
             yours
             :
             and
             ,
             that
             she
             did
             justly
             in
             so
             doing
             ,
             we
             are
             ready
             on
             all
             occasions
             to
             justifie
             .
          
           
             
             But
             his
             Lordship
             asks
             ,
             
               If
               one
               particular
               Church
               may
               not
               judge
               or
               condemn
               another
               ,
            
             
             
               What
               must
               then
               be
               done
               where
               particulars
               need
               reformation
               ?
            
             To
             which
             his
             Adversary
             gives
             a
             plain
             Answer
             ,
             
               That
               particular
               Churches
               must
               in
               that
               case
               (
               as
            
             Irenaeus
             
               intimateth
               )
               have
               recourse
               to
               the
               Church
               of
            
             Rome
             ,
             
               which
               hath
               more
               powerful
               principality
               ;
               and
               to
               her
               Bishop
               ,
               who
               is
               the
               chief
               Pastour
               of
               the
               whole
               Church
               ,
               as
               being
               St.
            
             Peters
             Successour
             ,
             &c.
             
             This
             is
             the
             rise
             and
             occasion
             of
             the
             present
             Controversie
             .
             To
             this
             his
             Lordship
             Answers
             ,
             
               That
               it
               is
               most
               true
               indeed
               ;
               the
               Church
               of
            
             Rome
             
               hath
               had
               ,
               and
               hath
               yet
               ,
               more
               
               powerful
               Principality
               ,
               then
               any
               other
               particular
               Church
               .
               But
               she
               hath
               not
               this
               power
               from
               Christ.
               The
            
             Roman
             
               Patriarch
               by
               Ecclesiastical
               constitutions
               might
               perhaps
               have
               a
               Primacy
               of
               order
               :
               but
               for
               principality
               of
               power
               ,
               the
               Patriarchs
               were
               as
               even
               ,
               as
               equal
               ,
               as
               the
               Apostles
               were
               before
               them
               .
               The
               truth
               is
               ,
               this
               more
               powerful
               Principality
               the
            
             Roman
             
               Bishops
               got
               under
               the
               Emperours
               ,
               after
               they
               became
               Christian
               ;
               and
               they
               used
               the
               matter
               so
               ,
               that
               they
               grew
               big
               enough
               to
               oppose
               ,
               nay
               to
               depose
               the
               Emperours
               ,
               by
               the
               same
               power
               which
               they
               had
               given
               them
               .
               And
               after
               this
               ,
               other
               particular
               Churches
               ,
               especially
               here
               in
               the
               West
               ,
               submitted
               themselves
               to
               them
               for
               Succour
               and
               Protections
               sake
               .
               And
               this
               was
               one
               main
               cause
               that
               swel'd
            
             Rome
             
               into
               this
               more
               powerful
               Principality
               ,
               and
               not
               any
               right
               given
               by
               Christ
               to
               make
               that
               Prelate
               ,
               Pastour
               of
               the
               whole
               Church
               .
            
             To
             this
             you
             Answer
             ,
             
               That
               to
               say
               that
               the
            
             Roman
             
               Churches
               Principality
               is
               not
               from
               Christ
               ,
            
             
             
               is
               contrary
               to
               St.
            
             Austin
             
               and
               the
               whole
            
             Milevitan
             
               Council
               ,
               who
               in
               their
               Epistle
               to
            
             Innocent
             
               the
               first
               profess
               that
               the
               Popes
               Authority
               is
               grounded
               upon
               Scripture
               and
               consequently
               proceeds
               from
               Christ.
            
             But
             whoever
             seriously
             reads
             and
             throughly
             considers
             that
             Epistle
             will
             find
             no
             such
             thing
             as
             that
             you
             aim
             at
             there
             .
             
             For
             the
             scope
             of
             the
             Epistle
             is
             to
             perswade
             
               Pope
               Innocent
            
             to
             appear
             against
             Coelestius
             and
             Pelagius
             ;
             to
             that
             end
             they
             give
             first
             an
             account
             of
             their
             Doctrine
             ,
             shewing
             how
             pernicious
             and
             contrary
             to
             Scripture
             it
             was
             ;
             after
             which
             they
             tell
             him
             that
             Pelagius
             being
             at
             Jerusalem
             was
             like
             to
             do
             a
             great
             deal
             of
             mischief
             there
             ,
             but
             that
             many
             of
             the
             Brethren
             opposed
             him
             and
             especially
             St.
             
               Hierom.
               But
               we
            
             ,
             say
             they
             ,
             
               do
               suppose
               that
               through
               the
               mercy
               of
               our
               Lord
               Christ
               assisting
               you
               ,
               those
               which
               hold
               such
               perverse
               and
               pernicious
               principles
               may
               more
               easily
               yield
               by
               your
               Authority
               drawn
               out
               of
               Scripture
               .
            
             Where
             they
             do
             not
             in
             the
             least
             dream
             of
             his
             Authority
             as
             
               Vniversal
               Pastor
               being
               grounded
               on
               Scripture
               ,
            
             but
             of
             his
             appearing
             against
             the
             Pelagians
             with
             his
             Authority
             drawn
             out
             of
             Scripture
             ,
             that
             is
             ,
             to
             that
             Authority
             which
             he
             had
             in
             the
             Church
             ,
             by
             the
             reputation
             of
             the
             
               Roman
               See
            
             ,
             the
             Authority
             of
             the
             Scripture
             being
             added
             ,
             which
             was
             so
             clear
             against
             the
             Pelagians
             ,
             or
             both
             these
             going
             together
             were
             the
             most
             probable
             way
             to
             suppress
             their
             Doctrine
             .
             And
             it
             hath
             been
             sufficiently
             proved
             by
             others
             ,
             by
             very
             many
             instances
             of
             the
             writers
             about
             that
             Age
             ,
             that
             Authoritas
             was
             no
             more
             then
             Rescriptum
             ;
             as
             particularly
             appears
             by
             many
             passages
             in
             Leo's
             Epistles
             ,
             in
             which
             sense
             no
             more
             is
             expressed
             by
             this
             ,
             than
             ,
             that
             by
             the
             Pope's
             Answer
             to
             the
             Council
             drawn
             out
             of
             the
             
               Authority
               of
               Scripture
            
             ,
             the
             Pelagians
             might
             more
             probably
             be
             suppressed
             .
             But
             what
             is
             this
             to
             an
             
               Vniversal
               Pastorship
            
             given
             by
             Christ
             to
             him
             ;
             any
             otherwise
             then
             to
             those
             who
             sat
             in
             any
             other
             
               Apostolical
               Sees
            
             ?
          
           
             But
             your
             great
             quarrel
             is
             against
             his
             Lordship
             ,
             for
             making
             all
             the
             Patriarchs
             even
             and
             equal
             ,
             as
             to
             
               Principality
               of
               power
            
             :
             and
             when
             he
             saith
             ,
             
               Equal
               as
               the
               Apostles
               were
            
             ,
             you
             say
             ,
             
               that
               is
               aequivocal
               ;
               for
               though
               the
               Apostles
               had
               equal
               jurisdiction
               over
               the
               whole
               Church
               ,
               yet
               St.
            
             Peter
             
               alone
               had
               jurisdiction
               over
               the
               Apostles
            
             ;
             but
             this
             is
             neither
             proved
             from
             John
             21.
             nor
             is
             it
             at
             all
             clear
             in
             Antiquity
             as
             will
             appear
             when
             we
             come
             to
             that
             Subject
             .
          
           
             But
             this
             assertion
             of
             the
             
               equality
               of
               Protestants
            
             is
             so
             destructive
             to
             your
             pretensions
             in
             behalf
             of
             the
             
               Church
               of
               Rome
            
             ,
             
             that
             you
             set
             your self
             more
             particularly
             to
             disprove
             it
             ;
             which
             you
             offer
             to
             do
             by
             two
             things
             .
             1.
             
             
               By
               a
               Canon
               of
               the
            
             Nicene
             Council
             .
             2.
             
             
               By
               the
               practise
               of
               the
               ancient
               Church
               .
            
             
             You
             begin
             with
             the
             first
             of
             them
             ,
             and
             tell
             us
             ,
             
               That
               't
               is
               contrary
               to
               the
               Council
               of
            
             Nice
             ,
             
               In
               the
               third
               Canon
               whereof
               ,
               which
               concerns
               the
               jurisdiction
               
               of
               Patriarchs
               ,
               the
               Authority
               (
               or
               Principality
               if
               you
               will
               )
               of
               the
               Bishop
               of
            
             Rome
             
               is
               made
               the
               Pattern
               ,
               and
               Model
               of
               that
               Authority
               and
               Jurisdiction
               which
               Patriarchs
               were
               to
               exercise
               over
               the
               Provincial
               Bishops
               .
               The
               words
               of
               the
               Canon
               are
               these
               .
            
             Sicque
             praeest
             Patriarcha
             iis
             omnibus
             ,
             qui
             sub
             ejus
             potestate
             sunt
             ,
             sicut
             ille
             qui
             tenet
             sedem
             Romae
             ,
             caput
             est
             &
             princeps
             omnium
             Patriarcharum
             ,
             
               The
               Patriarch
            
             (
             say
             they
             )
             
               is
               in
               the
               same
               manner
               over
               all
               those
               that
               are
               under
               his
               Authority
               ,
               as
               he
               who
               holds
               the
               See
               of
            
             Rome
             
               is
               head
               and
               Prince
               of
               the
               Patriarchs
               .
               And
               in
               the
               same
               Canon
               the
               Pope
               is
               afterwards
               styled
               ,
            
             Petro
             similis
             &
             Authoritate
             par
             ,
             
               resembling
               St.
            
             Peter
             
               and
               his
               equal
               in
               Authority
            
             .
             These
             are
             big
             words
             indeed
             and
             to
             your
             purpose
             ,
             if
             ever
             any
             such
             thing
             had
             been
             decreed
             by
             the
             Council
             of
             Nice
             ;
             but
             I
             shall
             evidently
             prove
             that
             this
             Canon
             is
             supposititious
             ,
             and
             a
             notorious
             piece
             of
             Forgery
             .
             Which
             forgery
             is
             much
             increased
             by
             you
             when
             you
             tell
             us
             ,
             these
             words
             are
             contained
             in
             the
             third
             Canon
             of
             the
             Council
             of
             Nice
             :
             Which
             in
             the
             Greek
             Editions
             of
             the
             Canons
             by
             
               du
               Tillet
            
             ,
             and
             the
             
               Codex
               Canonum
            
             by
             Justellus
             ,
             and
             all
             other
             extant
             ,
             in
             the
             Latin
             versions
             of
             
               Dionysius
               Exiguus
            
             ,
             and
             
               Isidore
               Mercator
            
             ,
             is
             wholly
             against
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               i.
               e.
            
             such
             kind
             of
             women
             which
             
               Clergy
               men
            
             took
             into
             their
             houses
             ,
             neither
             as
             wives
             or
             Concubines
             ,
             but
             under
             a
             pretext
             of
             piety
             .
             In
             the
             
               Arabick
               Edition
            
             of
             the
             
               Nicene
               Canons
            
             ,
             set
             out
             by
             
               Alphonsus
               Pisanus
            
             ,
             the
             third
             Canon
             is
             against
             the
             ordination
             either
             of
             Neophyti
             or
             
               criminal
               persons
            
             ,
             and
             so
             likewise
             in
             that
             of
             Turrianus
             .
             So
             that
             in
             no
             Edition
             ,
             whether
             Arabick
             or
             other
             ,
             is
             this
             the
             third
             Canon
             of
             the
             Council
             of
             Nice
             ;
             and
             therefore
             you
             were
             guilty
             either
             of
             great
             ignorance
             and
             negligence
             in
             saying
             so
             ,
             or
             of
             notorious
             fraud
             and
             imposture
             if
             you
             knew
             it
             to
             be
             otherwise
             ,
             and
             yet
             said
             it
             that
             the
             unwary
             reader
             might
             believe
             this
             Canon
             to
             be
             within
             the
             20.
             which
             are
             the
             only
             genuine
             Canons
             of
             the
             Council
             of
             Nice
             .
             Indeed
             such
             a
             Canon
             there
             is
             in
             these
             
               Arabick
               Editions
            
             ,
             but
             it
             is
             so
             far
             from
             being
             the
             third
             ,
             that
             in
             the
             Editions
             both
             of
             Pisanus
             and
             Turrianus
             it
             is
             the
             
               thirty
               ninth
            
             ,
             and
             in
             it
             I
             grant
             those
             words
             are
             ;
             but
             yet
             you
             will
             have
             little
             reason
             to
             rejoyce
             in
             them
             ,
             when
             I
             have
             proved
             ,
             (
             as
             I
             doubt
             not
             to
             do
             )
             that
             this
             whole
             farrago
             of
             
               Arabick
               Canons
            
             is
             a
             meer
             forgery
             ;
             and
             that
             I
             shall
             prove
             both
             from
             the
             true
             number
             of
             the
             
               Nicene
               Canons
            
             ,
             and
             the
             incongruity
             of
             many
             things
             in
             the
             
               Arabick
               Canons
            
             with
             the
             State
             and
             Polity
             of
             the
             Church
             at
             that
             time
             .
          
           
             In
             those
             Editions
             set
             out
             by
             Pisanus
             and
             Turrianus
             from
             the
             Copy
             which
             they
             say
             was
             brought
             by
             
               Baptista
               Romanus
            
             from
             the
             Patriarch
             of
             Alexandria
             there
             are
             no
             fewer
             then
             
               eighty
               Canons
            
             ;
             whereas
             the
             
               Nicene
               Council
            
             never
             passed
             above
             20.
             
             Which
             if
             it
             appear
             true
             ,
             that
             will
             sufficiently
             discover
             the
             Forgery
             and
             Supposititiousness
             of
             these
             
               Arabick
               Canons
            
             .
             Now
             that
             there
             were
             no
             more
             then
             twenty
             genuine
             Canons
             of
             the
             Council
             of
             Nice
             ,
             I
             thus
             prove
             .
             First
             from
             Theodoret
             ,
             who
             after
             he
             had
             given
             an
             account
             of
             the
             proceedings
             in
             the
             Council
             against
             the
             Arrians
             ,
             he
             saith
             ,
             
               That
               the
               Fathers
               met
               in
               Council
               again
               ,
               and
               passed
               twenty
               Canons
               relating
               to
               the
               Churches
               Polity
               :
            
             
             and
             
               Gelasius
               Gricenus
            
             whom
             
               Alphonsus
               Pisanus
            
             set
             forth
             with
             his
             
               Latin
               version
            
             ,
             recounts
             no
             more
             then
             
               twenty
               Canons
            
             ;
             the
             same
             number
             is
             asserted
             by
             
               Nicephorus
               Callistus
            
             ;
             and
             we
             need
             not
             trouble
             our selves
             with
             reciting
             the
             testimonies
             of
             more
             
               Greek
               Authors
            
             ,
             since
             Binius
             himself
             confesseth
             that
             all
             the
             Greeks
             say
             ,
             there
             were
             no
             more
             then
             
               twenty
               Canons
            
             then
             determined
             .
             But
             although
             certainly
             the
             Greeks
             were
             the
             most
             competent
             
             Judges
             in
             this
             case
             ,
             yet
             the
             Latins
             themselves
             did
             not
             allow
             of
             more
             .
             
             For
             although
             Ruffinus
             makes
             twenty
             two
             ,
             yet
             that
             is
             not
             by
             the
             addition
             of
             any
             more
             Canons
             ,
             but
             by
             splitting
             two
             into
             four
             .
             
             And
             if
             we
             believe
             
               Pope
               Stephen
            
             in
             Gratian
             ,
             the
             
               Roman
               Church
            
             did
             allow
             of
             no
             more
             then
             twenty
             .
             And
             in
             that
             Epitome
             of
             the
             Canons
             which
             
               Pope
               Hadrian
            
             sent
             to
             
               Charles
               the
               Great
            
             for
             the
             Government
             of
             the
             
               Western
               Churches
            
             ,
             
             A.D.
             
             773.
             the
             same
             number
             of
             the
             
               Nicene
               Canons
            
             appears
             still
             .
             And
             in
             a
             
               M
               S.
            
             of
             
               Hincmarus
               Rhemensis
            
             against
             
               Hincmarus
               Laudunensis
            
             ,
             
             this
             is
             not
             only
             asserted
             but
             at
             large
             contended
             for
             ,
             that
             there
             were
             no
             more
             Canons
             determined
             at
             Nice
             ,
             then
             those
             twenty
             which
             we
             now
             have
             ,
             from
             the
             testimonies
             of
             the
             
               Tripartite
               history
               ,
               Ruffinus
            
             ,
             the
             
               Carthaginian
               Council
            
             ,
             the
             Epistles
             of
             Cyril
             of
             Alexandria
             ,
             and
             Atticus
             of
             Constantinople
             ,
             and
             the
             twelfth
             action
             of
             the
             Council
             of
             Chalcedon
             .
             So
             that
             if
             both
             Greeks
             and
             Latins
             say
             true
             ,
             there
             could
             be
             no
             more
             then
             twenty
             genuine
             Canons
             of
             the
             Council
             of
             Nice
             ;
             which
             may
             be
             yet
             further
             proved
             by
             two
             things
             ,
             viz.
             the
             proceedings
             of
             the
             
               African
               Fathers
            
             in
             the
             case
             of
             Zosimus
             about
             the
             
               Nicene
               Canons
            
             and
             the
             
               Codex
               Canonum
               Ecclesiae
               Vniversae
            
             ,
             both
             which
             yield
             an
             abundant
             testimony
             to
             our
             purpose
             .
             If
             ever
             there
             was
             a
             just
             occasion
             given
             for
             an
             early
             and
             exact
             search
             into
             the
             authentick
             Canons
             of
             the
             Council
             of
             Nice
             ,
             it
             was
             certainly
             in
             that
             grand
             Debate
             between
             the
             
               African
               Fathers
            
             and
             the
             
               Roman
               Bishops
            
             in
             the
             case
             of
             Appeals
             .
             For
             Zosimus
             challenging
             not
             only
             a
             right
             of
             Appeals
             to
             himself
             ,
             but
             a
             power
             of
             dispatching
             Legats
             unto
             the
             
               African
               Churches
            
             to
             hear
             causes
             there
             ,
             and
             all
             this
             by
             vertue
             of
             a
             Canon
             in
             the
             
               Nicene
               Council
            
             ,
             and
             this
             being
             delivered
             to
             them
             in
             Council
             by
             
               Faustinus
               ,
               Philippus
            
             ,
             and
             Asellus
             whom
             Zosimus
             sent
             into
             Africa
             ,
             to
             negotiate
             this
             affair
             ;
             no
             sooner
             did
             they
             hear
             this
             ,
             but
             they
             were
             startled
             and
             amazed
             at
             it
             ,
             that
             such
             a
             thing
             should
             be
             challenged
             by
             vertue
             of
             a
             Canon
             in
             the
             Council
             of
             Nice
             which
             they
             had
             never
             heard
             of
             before
             .
             Upon
             this
             they
             declare
             themselves
             willing
             to
             yield
             to
             what
             should
             appear
             to
             be
             determined
             by
             the
             
               Nicene
               Canons
            
             ;
             thence
             they
             propound
             that
             a
             more
             exact
             search
             might
             be
             made
             into
             the
             authentical
             Copies
             of
             them
             :
             for
             they
             profess
             no
             such
             thing
             at
             all
             to
             appear
             ,
             in
             all
             the
             
               Greek
               copies
            
             which
             they
             had
             among
             them
             ;
             although
             Caecilianus
             the
             Bishop
             of
             Carthage
             were
             present
             in
             the
             Council
             of
             Nice
             and
             brought
             home
             those
             Copies
             which
             were
             preserved
             in
             the
             Church
             of
             Africa
             .
             For
             in
             all
             the
             subscriptions
             of
             the
             
               Nicene
               Council
            
             ,
             whether
             Arabick
             or
             others
             ,
             the
             name
             of
             Caecilian
             appears
             ;
             now
             Caecilian
             was
             immediate
             Predecessor
             in
             Carthage
             to
             Aurelius
             who
             presided
             in
             that
             Council
             wherein
             these
             things
             were
             debated
             .
             And
             there
             it
             is
             expresly
             said
             ,
             
             There
             were
             but
             twenty
             Canons
             .
             But
             in
             order
             to
             further
             satisfaction
             ,
             they
             decree
             that
             a
             message
             should
             be
             sent
             on
             purpose
             to
             
               Constantinople
               ,
               Antioch
            
             ,
             and
             Alexandria
             to
             find
             out
             the
             authentick
             Copies
             of
             the
             
               Nicene
               Canons
            
             ,
             and
             after
             a
             most
             diligent
             search
             no
             more
             Canons
             could
             be
             found
             then
             what
             the
             
               African
               Fathers
            
             had
             before
             .
             And
             thence
             in
             the
             Epistle
             of
             Atticus
             of
             Constantinople
             written
             to
             the
             Council
             of
             Carthage
             ,
             he
             acquaints
             them
             that
             he
             according
             to
             their
             desire
             had
             sent
             them
             the
             true
             and
             compleat
             Canons
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             of
             the
             
               Nicene
               Council
            
             .
             
             And
             to
             the
             same
             purpose
             Cyril
             the
             Patriarch
             of
             Alexandria
             mentioning
             their
             desires
             of
             having
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             
               most
               true
               and
               authentick
               copies
            
             out
             of
             the
             Archives
             of
             that
             Church
             ,
             so
             he
             tells
             them
             he
             had
             
             sent
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               the
               most
               faithful
               copies
               of
               the
               authentick
               Synod
               of
            
             Nice
             .
             
             Now
             if
             there
             had
             been
             any
             ground
             in
             the
             world
             for
             Turrianus
             his
             conjecture
             ,
             
             that
             the
             
               Nicene
               Canons
            
             were
             translated
             into
             Arabick
             by
             Alexander
             who
             was
             present
             at
             the
             Council
             ,
             for
             the
             Benefit
             of
             those
             in
             Pentapolis
             or
             Aegypt
             who
             only
             understood
             that
             language
             ,
             (
             and
             that
             before
             the
             
               Nicene
               Canons
            
             were
             burnt
             ,
             of
             which
             Athanasius
             complains
             )
             ;
             who
             was
             more
             likely
             to
             have
             found
             out
             these
             
               Arabick
               Canons
            
             then
             Cyril
             the
             
               Patriarch
               of
               Alexandria
            
             upon
             this
             occasion
             especially
             ,
             when
             the
             full
             and
             authentick
             Copies
             were
             so
             extreamly
             desired
             ?
             And
             since
             no
             such
             thing
             at
             all
             appeared
             then
             ,
             upon
             the
             most
             diligent
             inquiry
             ,
             What
             can
             be
             more
             evident
             ,
             then
             that
             these
             eighty
             
               Arabick
               Canons
            
             are
             the
             imposture
             of
             some
             latter
             age
             ?
             Besides
             ,
             if
             these
             Canons
             had
             been
             genuine
             and
             authentick
             ,
             what
             imaginable
             reason
             can
             be
             given
             why
             they
             were
             not
             inserted
             in
             the
             
               Codex
               Canonum
            
             as
             the
             other
             twenty
             were
             ?
             For
             ,
             as
             
               Jacobus
               Leschasserius
            
             well
             observes
             ,
             we
             are
             not
             to
             imagine
             that
             the
             
               Ancient
               Church
            
             was
             governed
             at
             Randome
             by
             loose
             and
             dispersed
             Canons
             ,
             whereby
             it
             had
             been
             an
             easie
             matter
             to
             have
             foisted
             in
             false
             and
             supposititious
             Canons
             ;
             
             but
             that
             there
             was
             a
             certain
             body
             and
             collection
             of
             them
             digested
             into
             an
             exact
             order
             ;
             so
             that
             none
             could
             add
             to
             or
             take
             away
             any
             thing
             from
             it
             :
             and
             whatever
             Canons
             were
             not
             contained
             in
             this
             body
             had
             no
             power
             or
             force
             at
             all
             in
             the
             Church
             .
             And
             that
             there
             was
             such
             a
             
               Codex
               Canonum
            
             ,
             that
             learned
             Person
             hath
             abundantly
             proved
             from
             the
             
               Council
               of
               Chalcedon
            
             ,
             which
             hath
             many
             passages
             referring
             to
             it
             ;
             so
             that
             there
             is
             now
             no
             question
             made
             ,
             but
             that
             which
             Justellus
             published
             is
             the
             true
             collection
             of
             those
             Canons
             of
             the
             
               Vniversal
               Church
            
             which
             were
             inserted
             into
             the
             Codex
             ;
             in
             which
             we
             find
             but
             only
             the
             twenty
             Canons
             of
             the
             
               Nicene
               Council
            
             ;
             and
             that
             there
             could
             possibly
             be
             no
             more
             ,
             appears
             by
             the
             number
             of
             the
             Canons
             as
             they
             are
             reckoned
             in
             the
             Council
             of
             Chalcedon
             .
             From
             whence
             it
             follows
             that
             only
             these
             twenty
             Canons
             were
             ever
             own'd
             by
             the
             
               Vniversal
               Church
            
             ;
             for
             had
             the
             Fathers
             of
             the
             Church
             known
             of
             so
             many
             other
             Canons
             of
             the
             
               Nicene
               Council
            
             ,
             (
             as
             surely
             at
             least
             the
             Patriarchs
             of
             Alexandria
             could
             not
             be
             ignorant
             of
             them
             if
             there
             had
             been
             any
             such
             )
             can
             we
             possibly
             think
             that
             those
             who
             had
             so
             great
             a
             Veneration
             for
             the
             
               Nicene
               Council
            
             ,
             should
             have
             left
             the
             far
             greater
             part
             of
             the
             Canons
             of
             it
             ,
             out
             of
             the
             Code
             of
             the
             
               Churches
               Canons
            
             ?
             I
             am
             not
             ignorant
             of
             what
             is
             objected
             by
             
               Binius
               ,
               Bellarmin
            
             ,
             and
             others
             ,
             to
             prove
             that
             there
             were
             more
             then
             twenty
             Canons
             of
             the
             Council
             of
             Nice
             ;
             but
             those
             proofs
             either
             depend
             upon
             things
             as
             supposititious
             as
             the
             
               Arabick
               Canons
            
             themselves
             ,
             such
             as
             the
             Epistles
             of
             Julius
             and
             
               Athanasius
               ad
               Marcum
            
             ;
             or
             else
             they
             only
             prove
             that
             several
             other
             things
             were
             determined
             by
             the
             
               Nicene
               Council
            
             as
             concerning
             the
             celebration
             of
             
               Easter
               ,
               rebaptizing
               Hereticks
            
             ,
             and
             such
             like
             ,
             which
             might
             be
             by
             the
             Acts
             of
             the
             Council
             without
             putting
             them
             into
             the
             Canons
             ,
             as
             Baronius
             confesseth
             ;
             but
             there
             cannot
             be
             any
             evidence
             brought
             of
             any
             Canon
             which
             concerned
             the
             
               Churches
               Polity
            
             (
             for
             about
             that
             Theodoret
             and
             Nicephorus
             tell
             us
             the
             Canons
             were
             made
             )
             which
             was
             not
             among
             these
             twenty
             .
             So
             that
             it
             appears
             that
             these
             
               Arabick
               Canons
            
             are
             a
             meer
             forgery
             of
             later
             times
             ,
             there
             being
             no
             evidence
             at
             all
             that
             they
             were
             known
             to
             the
             Church
             in
             all
             the
             time
             of
             the
             four
             
               General
               Councils
            
             :
             
             and
             therefore
             Baronius
             ,
             (
             notwithstanding
             the
             pretences
             of
             Pisanus
             and
             Turrianus
             from
             the
             
               Alexandrian
               Copy
            
             ,
             and
             that
             out
             of
             Marcellus
             his
             Library
             ,
             yet
             )
             since
             these
             Canons
             were
             unknown
             in
             the
             
             Controversie
             of
             the
             
               African
               Church
            
             about
             the
             
               Nicene
               Canons
            
             ,
             leaves
             the
             Patronage
             of
             them
             to
             such
             as
             might
             be
             able
             to
             defend
             them
             .
             And
             Spondanus
             in
             his
             contraction
             of
             him
             ,
             (
             though
             in
             his
             marginal
             note
             he
             saith
             ,
             
             Baronius
             was
             sometimes
             more
             inclinable
             to
             the
             inlarged
             number
             of
             the
             
               Nicene
               Canons
            
             )
             yet
             he
             relates
             it
             as
             his
             positive
             opinion
             ,
             that
             he
             rejected
             all
             but
             the
             twenty
             ,
             whether
             Arabick
             or
             other
             as
             spurious
             and
             supposititious
             .
             You
             see
             then
             what
             a
             fair
             choice
             you
             have
             made
             of
             the
             third
             Canon
             of
             the
             Council
             of
             Nice
             to
             prove
             the
             superiority
             of
             the
             Pope
             over
             other
             Patriarchs
             by
             ;
             when
             neither
             is
             it
             the
             third
             Canon
             ,
             nor
             any
             Canon
             at
             all
             of
             the
             
               Council
               of
               Nice
            
             ,
             but
             a
             spurious
             figment
             like
             those
             of
             
               Isidore
               Mercator
            
             ,
             who
             thought
             all
             would
             pass
             for
             gold
             which
             made
             for
             the
             Interess
             of
             the
             Church
             of
             Rome
             .
          
           
             But
             were
             there
             not
             such
             a
             strong
             and
             pregnant
             evidence
             from
             authority
             to
             make
             it
             appear
             that
             these
             Canons
             were
             supposititious
             ,
             
             yet
             the
             incongruity
             of
             them
             ,
             with
             the
             state
             of
             the
             Church
             at
             that
             time
             would
             abundantly
             manifest
             it
             ,
             if
             we
             had
             time
             to
             compare
             many
             of
             those
             Canons
             with
             it
             .
             But
             that
             which
             is
             most
             material
             to
             our
             purpose
             ,
             concerning
             
               the
               equality
               of
               the
               Patriarchs
            
             ,
             your
             following
             words
             will
             put
             us
             upon
             a
             further
             enquiry
             into
             .
             
               This
               also
            
             ,
             say
             you
             (
             viz.
             
               That
               the
               Pope
               was
               head
               and
               Prince
               of
               all
               the
               Patriarchs
               )
               the
               practise
               of
               the
               Church
               shews
               ,
            
             
             
               which
               is
               alwayes
               the
               best
               expositor
               and
               assertor
               of
               the
               Canons
               .
               For
               not
               only
               the
               Popes
               confirmation
               was
               required
               to
               all
               new
               elected
               Patriarchs
               ,
               but
               it
               belonged
               likewise
               to
               him
               to
               depose
               unworthy
               ones
               ,
               and
               restore
               the
               unjustly
               deposed
               by
               others
               .
            
             
             
               We
               read
               of
               no
               less
               then
               eight
               several
               Patriarchs
               of
            
             Constantinople
             
               deposed
               by
               the
               Bishop
               of
            
             Rome
             .
             Sixtus
             
               the
               third
               deposed
               also
            
             Polychronius
             
               Bishop
               of
            
             Hierusalem
             ,
             
               as
               his
               Acts
               set
               down
               in
               the
               first
               Tome
               of
               the
               Councils
               testifie
               .
               On
               the
               contrary
               ,
            
             Athanasius
             
               Patriarch
               of
            
             Alexandria
             ,
             and
             Paulus
             
               Bishop
               of
            
             Constantinople
             ,
             
             
               were
               by
            
             Julius
             
               the
               first
               restored
               to
               their
               respective
               Sees
               having
               been
               unjustly
               expelled
               by
               Hereticks
               .
               The
               same
               might
               be
               said
               of
               divers
               others
               ;
               over
               whom
               the
               Pope
               did
               exercise
               the
               like
               authority
               :
               which
               he
               could
               never
               have
               done
               ,
               upon
               any
               other
               ground
               ,
               then
               that
               of
               Divine
               Right
               ,
               and
               as
               being
               generally
               acknowledged
               St.
            
             Peters
             
               Successour
               in
               the
               Government
               of
               the
               whole
               Church
               .
            
             Three
             things
             I
             shall
             return
             you
             in
             Answer
             to
             this
             Discourse
             .
             1.
             
             
               That
               the
               practise
               of
               the
               Church
               doth
               not
               shew
               any
               such
               inequality
               as
               you
               contend
               for
               between
               the
               Pope
               and
               other
               Patriarchs
               .
            
             2.
             
             
               That
               no
               such
               practise
               of
               the
               Church
               can
               be
               proved
               from
               the
               instances
               by
               you
               brought
            
             ;
             And
             therefore
             ,
             lastly
             ,
             
               It
               by
               no
               means
               follows
               that
               the
               Pope
               exercised
               any
               such
               authority
               by
               Divine
               right
               ,
               or
               was
               acknowledged
               to
               be
               St.
            
             Peters
             
               Successour
               in
               the
               Government
               of
               the
               whole
               Church
               .
            
             I
             begin
             with
             the
             practice
             of
             the
             ancient
             Church
             ,
             which
             is
             so
             far
             from
             being
             an
             evidence
             of
             such
             an
             inequality
             of
             Patriarchs
             as
             that
             you
             contend
             for
             ,
             that
             nothing
             doth
             more
             confirm
             that
             which
             his
             Lordship
             saith
             concerning
             the
             equality
             of
             them
             then
             that
             doth
             .
             For
             which
             we
             appeal
             to
             that
             famous
             testimony
             to
             this
             purpose
             in
             the
             sixth
             Canon
             of
             the
             
               Nicene
               Council
            
             .
             
             
               Let
               ancient
               customes
               prevail
               ;
               according
               to
               which
               ,
               let
               the
               Bishop
               of
            
             Alexandria
             
               have
               power
               over
               them
               who
               are
               in
            
             Aegypt
             ,
             Libya
             ,
             and
             Pentapolis
             ;
             
               because
               this
               was
               likewise
               the
               custome
               for
               the
               Bishop
               of
            
             Rome
             .
             
               And
               accordingly
               in
            
             Antioch
             
               and
               other
               Provinces
               ,
               let
               the
               priviledges
               be
               preserved
               to
               the
               Churches
               .
            
             Which
             Canon
             is
             the
             more
             remarkable
             ,
             
             because
             it
             is
             the
             first
             that
             ever
             was
             made
             by
             the
             
               ancient
               Church
            
             for
             regulating
             the
             rights
             and
             priviledges
             of
             Churches
             over
             each
             other
             ;
             which
             there
             was
             like
             to
             be
             now
             more
             contest
             about
             ,
             not
             only
             by
             reason
             of
             the
             Churches
             liberty
             under
             Constantine
             ,
             but
             because
             of
             the
             new
             disposition
             of
             the
             Empire
             by
             him
             ,
             which
             was
             made
             not
             long
             before
             the
             sitting
             of
             the
             Council
             of
             Nice
             .
             But
             the
             particular
             occasion
             of
             this
             Canon
             is
             generally
             supposed
             to
             be
             this
             .
             Meletius
             an
             ambitious
             Bishop
             in
             Aegypt
             ,
             much
             about
             the
             time
             that
             Arrius
             broached
             his
             Heresie
             at
             Alexandria
             ,
             takes
             upon
             him
             to
             ordain
             Bishops
             and
             others
             in
             Aegypt
             ,
             without
             the
             consent
             of
             the
             Bishop
             of
             Alexandria
             .
             This
             case
             being
             brought
             before
             the
             
               Nicene
               Fathers
            
             ,
             they
             pronounce
             these
             ordinations
             null
             ,
             depose
             Meletius
             ,
             and
             ,
             to
             prevent
             the
             like
             practises
             for
             the
             future
             ,
             do
             by
             this
             Canon
             confirm
             the
             ancient
             customs
             of
             that
             nature
             in
             the
             Church
             ;
             so
             that
             the
             Bishop
             of
             Alexandria
             should
             enjoy
             as
             full
             right
             and
             power
             over
             the
             Provinces
             of
             
               Aegypt
               ,
               Libya
            
             ,
             and
             Pentapolis
             ,
             as
             the
             Bishop
             of
             Rome
             had
             over
             those
             subject
             to
             him
             ,
             as
             likewise
             Antioch
             and
             other
             Churches
             should
             enjoy
             their
             former
             priviledges
             .
             Where
             we
             plainly
             see
             that
             the
             ground
             of
             this
             extent
             of
             power
             is
             not
             attributed
             to
             any
             
               Divine
               right
            
             of
             the
             
               Bishop
               of
               Rome
            
             ,
             or
             any
             other
             Metropolitan
             ,
             but
             to
             the
             
               ancient
               custome
            
             of
             the
             Church
             ;
             whereby
             it
             had
             obtained
             that
             such
             Churches
             that
             were
             deduced
             (
             as
             it
             were
             so
             many
             colonies
             )
             from
             the
             Mother-Church
             ,
             should
             retain
             so
             much
             respect
             to
             and
             dependence
             upon
             her
             ,
             as
             not
             to
             receive
             any
             Bishop
             into
             them
             without
             the
             consent
             of
             that
             Bishop
             who
             governed
             in
             the
             Metropolis
             .
             Which
             was
             the
             prime
             reason
             of
             the
             subordination
             of
             those
             lesser
             Churches
             to
             the
             Metropolis
             :
             And
             this
             custome
             being
             drawn
             down
             from
             the
             first
             plantation
             of
             Churches
             ,
             and
             likewise
             much
             conducing
             to
             the
             preserving
             of
             unity
             in
             them
             ,
             these
             
               Nicene
               Fathers
            
             saw
             
               no
               reason
            
             to
             alter
             it
             ,
             but
             much
             to
             confirm
             it
             .
             For
             otherwise
             ,
             there
             might
             have
             been
             continual
             bandying
             and
             opposition
             of
             lesser
             Bishops
             and
             Churches
             against
             the
             greater
             ;
             and
             therefore
             the
             Discipline
             and
             Vnity
             of
             the
             Church
             did
             call
             for
             this
             subordination
             ;
             which
             could
             not
             be
             better
             determined
             then
             by
             the
             ancient
             custome
             which
             had
             obtained
             in
             the
             several
             Churches
             .
             It
             being
             found
             most
             convenient
             that
             the
             Churches
             in
             their
             subordination
             should
             be
             most
             agreeable
             to
             the
             civil
             disposition
             of
             the
             Empire
             .
             And
             therefore
             for
             our
             better
             understanding
             the
             force
             and
             effect
             of
             this
             
               Nicene
               Canon
            
             ,
             we
             must
             cast
             our
             eye
             a
             little
             upon
             the
             
               civil
               disposition
            
             of
             the
             
               Roman
               Empire
            
             by
             Constantine
             ,
             then
             lately
             altered
             from
             the
             former
             disposition
             of
             it
             under
             Augustus
             and
             Adrian
             .
             He
             therefore
             distributed
             the
             administration
             of
             the
             Government
             of
             the
             
               Roman
               Empire
            
             under
             four
             
               Praefecti
               Praetorio
            
             ;
             but
             for
             the
             more
             convenient
             management
             of
             it
             ,
             the
             whole
             body
             of
             the
             Empire
             was
             cast
             into
             several
             Jurisdictions
             containing
             many
             Provinces
             within
             them
             which
             were
             in
             the
             Law
             call'd
             Dioeceses
             ;
             over
             every
             one
             of
             which
             there
             was
             appointed
             a
             Vicarius
             ,
             or
             Lieutenant
             ,
             to
             one
             of
             the
             
               Praefecti
               Praetorio
            
             ,
             whose
             residence
             was
             in
             the
             chief
             City
             of
             the
             Diocese
             ,
             where
             the
             Praetorium
             was
             ,
             and
             justice
             was
             administred
             to
             all
             within
             that
             Diocese
             ,
             and
             thither
             appeals
             were
             made
             .
             Under
             these
             were
             those
             Proconsuls
             or
             Correctores
             who
             ruled
             in
             the
             particular
             Provinces
             ;
             and
             had
             their
             residence
             in
             the
             Metropolis
             of
             it
             ,
             under
             whom
             were
             the
             particular
             Magistrates
             of
             every
             City
             ;
             now
             according
             to
             this
             disposition
             of
             the
             Empire
             ,
             the
             Western
             part
             of
             it
             contained
             in
             it
             seven
             of
             these
             Dioceses
             ,
             as
             ,
             under
             the
             
               Praefectus
               Praetorio
               Galliarum
            
             ,
             was
             the
             Diocese
             of
             Gaul
             ,
             which
             contained
             seventeen
             Provinces
             ;
             the
             Diocese
             of
             Britain
             ,
             which
             contained
             five
             ,
             (
             afterwards
             but
             three
             in
             Constantines
             time
             )
             the
             Diocese
             of
             Spain
             ,
             seven
             .
             Under
             
             the
             
               praefectus
               Praetorio
               Italiae
            
             ,
             was
             the
             Diocese
             of
             Africa
             ,
             which
             had
             six
             Provinces
             ,
             the
             Diocese
             of
             Italy
             ,
             whose
             seat
             was
             Milan
             ,
             7.
             the
             Diocese
             of
             Rome
             ,
             10.
             
             Under
             the
             
               Praefectus
               Praetorio
               Illyrici
            
             ,
             was
             the
             Diocese
             of
             Illyricum
             ,
             in
             which
             were
             seventeen
             Provinces
             .
             In
             the
             Eastern
             Division
             ,
             were
             the
             Diocese
             of
             Thrace
             ,
             which
             had
             six
             Provinces
             ,
             the
             Diocese
             of
             Pontus
             11.
             and
             so
             the
             Diocese
             of
             Asia
             ,
             the
             Oriental
             (
             properly
             so
             called
             )
             wherein
             Antioch
             was
             ,
             15.
             all
             which
             were
             under
             the
             
               Praefectus
               Praetorio
               Orientis
            
             ;
             the
             
               Aegyptian
               Diocese
            
             ,
             which
             had
             six
             Provinces
             ,
             was
             under
             the
             
               Praefectus
               Augustalis
            
             ;
             in
             the
             time
             of
             Theodosius
             the
             elder
             ,
             Illyricum
             was
             divided
             into
             two
             Dioceses
             ,
             the
             Eastern
             ,
             whose
             Metropolis
             was
             Thessalonica
             ,
             and
             had
             eleven
             Provinces
             ,
             the
             Western
             ,
             whose
             Metropolis
             was
             Syrmium
             ,
             and
             had
             six
             Provinces
             .
             According
             to
             this
             division
             of
             the
             Empire
             ,
             we
             may
             better
             understand
             the
             Affairs
             and
             Government
             of
             the
             Church
             ,
             which
             was
             model'd
             much
             after
             the
             same
             way
             ;
             unless
             where
             
               Ancient
               custom
            
             ,
             or
             the
             
               Emperour's
               edict
            
             ,
             did
             cause
             any
             variation
             .
             For
             as
             the
             Cities
             had
             their
             Bishops
             ,
             so
             the
             Provinces
             had
             their
             Arch-Bishops
             ,
             and
             the
             Dioceses
             their
             Primates
             ,
             whose
             Jurisdiction
             extended
             as
             far
             as
             the
             Diocese
             did
             ;
             and
             as
             the
             
               Conventus
               Juridici
            
             were
             kept
             in
             the
             chief
             City
             of
             the
             Diocese
             for
             matters
             of
             
               Civil
               Judicature
            
             ,
             so
             the
             chief
             
               Ecclesiastical
               Councils
            
             for
             the
             affairs
             of
             the
             Church
             ,
             were
             to
             be
             kept
             there
             too
             ;
             for
             which
             there
             is
             an
             express
             passage
             in
             the
             Codex
             of
             Theodosius
             ,
             whereby
             care
             is
             taken
             ,
             
               That
               the
               same
               course
               should
               be
               used
               in
               Ecclesiastical
               ,
               which
               was
               in
               civil
               matters
            
             ;
             
             
               so
               that
               such
               things
               which
               concerned
               them
               should
               he
               heard
               in
               the
               Synods
               of
               the
               Diocese
               .
            
             Where
             the
             word
             Diocese
             is
             not
             used
             in
             the
             sense
             the
             
               African
               Fathers
            
             used
             it
             in
             ,
             for
             that
             which
             belonged
             to
             one
             Bishop
             (
             as
             it
             is
             now
             used
             )
             but
             as
             it
             is
             generally
             used
             in
             the
             Codex
             of
             Theodosius
             and
             Justinian
             ,
             and
             the
             Novells
             and
             
               Greek
               Canons
            
             ;
             for
             ,
             that
             which
             comprehends
             in
             it
             many
             Provinces
             ,
             as
             a
             Province
             ,
             takes
             in
             several
             Dioceses
             of
             particular
             Bishops
             .
          
           
             These
             things
             being
             premised
             ,
             
             we
             may
             the
             better
             understand
             the
             scope
             of
             the
             Canon
             of
             the
             Council
             of
             Nice
             ;
             in
             which
             three
             things
             are
             to
             our
             purpose
             considerable
             ;
             1.
             
             That
             it
             supposeth
             particular
             bounds
             and
             limits
             set
             to
             the
             Jurisdiction
             of
             those
             who
             are
             mentioned
             in
             it
             .
             2.
             
             That
             what
             Churches
             did
             enjoy
             priviledges
             before
             this
             Council
             had
             them
             confirmed
             by
             this
             Canon
             ,
             as
             not
             to
             be
             altered
             .
             3.
             
             That
             the
             Churches
             enjoying
             these
             priviledges
             were
             not
             subordinate
             to
             each
             other
             .
          
           
             1.
             
             That
             particular
             bounds
             and
             limits
             were
             supposed
             to
             the
             power
             of
             those
             Churches
             therein
             mentioned
             .
             For
             ,
             although
             we
             grant
             that
             this
             Canon
             doth
             not
             fix
             or
             determine
             ,
             What
             the
             bounds
             were
             of
             the
             
               Roman
               Bishops
            
             power
             ,
             yet
             that
             it
             doth
             suppose
             that
             it
             had
             its
             bounds
             ,
             is
             apparent
             from
             the
             example
             being
             drawn
             from
             thence
             for
             the
             limits
             of
             other
             Churches
             .
             For
             ,
             What
             an
             unlikely
             thing
             is
             it
             ,
             that
             the
             Church
             of
             Rome
             should
             be
             made
             the
             pattern
             for
             assigning
             the
             limits
             of
             other
             
               Metropolitan
               Churches
            
             ,
             if
             that
             had
             not
             its
             known
             limits
             at
             that
             time
             ?
             And
             ,
             Can
             any
             thing
             be
             more
             absurd
             or
             unreasonable
             ,
             than
             the
             Answer
             which
             Bellarmin
             gives
             to
             this
             place
             ,
             That
             the
             
               Bishop
               of
            
             Alexandria
             
               ought
               to
               govern
               those
               Provinces
            
             ,
             
             
               because
               the
            
             Roman
             
               Bishop
               hath
               so
               accustomed
               ,
               i.
               e.
            
             saith
             he
             ,
             
               To
               let
               the
               Alexandrian
               Bishop
               govern
               them
               .
            
             Here
             is
             an
             
               id
               est
            
             with
             a
             witness
             .
             What
             will
             not
             these
             men
             break
             through
             ,
             that
             can
             so
             confidently
             obtrude
             such
             monstrous
             interpretations
             upon
             the
             credulous
             world
             ▪
             
             Is
             it
             possible
             to
             conceive
             when
             the
             Canon
             makes
             use
             of
             the
             parallel
             of
             the
             
               Roman
               Bishop
            
             ,
             and
             makes
             that
             the
             ground
             
               why
               the
               Bishop
               of
            
             Alexandria
             
               should
               enjoy
               full
               power
               over
               those
               Provinces
               ,
               because
               the
               Bishop
               of
            
             Rome
             
               did
               so
            
             ;
             that
             the
             meaning
             should
             be
             ,
             
               That
               he
               gave
               the
               Bishop
               of
            
             Alexandria
             
               power
               to
               govern
               those
               Provinces
            
             ?
             They
             who
             can
             believe
             such
             things
             ,
             may
             easily
             find
             arguments
             for
             the
             
               Pope's
               unlimited
               Supremacy
            
             every
             where
             .
             I
             make
             no
             scruple
             to
             grant
             what
             Bellarmin
             contends
             for
             ,
             from
             the
             Epistle
             of
             Nicolaus
             1
             ,
             That
             the
             Council
             did
             not
             herein
             assign
             limits
             to
             the
             Church
             of
             Rome
             ,
             but
             made
             that
             a
             pattern
             whereby
             to
             order
             the
             Government
             of
             other
             Churches
             .
             And
             from
             thence
             it
             is
             sufficiently
             clear
             to
             any
             reasonable
             man
             ,
             that
             the
             limits
             of
             her
             Government
             were
             ,
             though
             not
             assigned
             ,
             yet
             supposed
             by
             the
             Council
             .
             For
             otherwise
             ,
             How
             absurd
             were
             it
             to
             say
             ,
             
               Let
               the
               Bishop
               of
            
             Alexandria
             govern
             Aegypt
             ,
             Libya
             ,
             and
             Pentapolis
             ,
             
               because
               the
               Bishop
               of
               the
               Church
               of
            
             Rome
             
               hath
               no
               limits
               at
               all
               ,
               but
               governs
               the
               whole
               Church
               ?
            
             Doth
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             import
             some
             parallel
             custom
             in
             the
             Church
             of
             Rome
             ,
             and
             name
             therefore
             what
             that
             is
             ,
             supposing
             he
             hath
             no
             limits
             set
             to
             his
             
               Jurisdiction
               ?
               Yes
            
             ,
             it
             may
             be
             you
             will
             reply
             ,
             
               He
               had
               limits
               as
               a
               Metropolitan
               ,
               but
               not
               as
               Head
               of
               the
               Church
               .
            
             Grant
             me
             then
             ,
             that
             he
             had
             limits
             as
             Metropolitan
             ,
             and
             then
             prove
             you
             ,
             that
             ever
             he
             had
             any
             unlimited
             power
             acknowledged
             as
             
               Head
               of
               the
               Church
            
             .
             Would
             they
             ever
             have
             made
             such
             an
             instance
             in
             him
             ,
             without
             any
             discrimination
             of
             his
             
               several
               capacities
            
             ,
             if
             they
             had
             known
             any
             other
             power
             that
             he
             had
             ,
             but
             only
             as
             a
             Metropolitan
             ?
             Nay
             ,
             might
             not
             the
             Bishops
             of
             Antioch
             ,
             and
             Alexandria
             ,
             be
             rather
             supposed
             to
             have
             the
             greater
             power
             ,
             because
             their
             Provinces
             were
             much
             larger
             here
             than
             his
             .
             And
             although
             Bellarmin
             useth
             that
             as
             his
             great
             argument
             ,
             Why
             Ruffinus
             his
             exposition
             cannot
             hold
             ,
             
               Because
               the
               Bishop
               of
            
             Rome
             
               would
               have
               a
               lesser
               Diocese
               assigned
               him
               ,
               than
               either
               the
               Bishops
               of
            
             Antioch
             ,
             or
             Alexandria
             ;
             yet
             when
             we
             consider
             ,
             What
             hath
             been
             said
             already
             of
             the
             agreement
             of
             the
             
               Civil
               and
               Ecclesiastical
               Government
            
             ,
             a
             sufficient
             account
             may
             thence
             be
             given
             of
             it
             .
             For
             as
             the
             
               Praefectus
               Augustalis
            
             had
             all
             the
             Provinces
             of
             Aegypt
             for
             his
             Diocese
             ,
             so
             had
             the
             Bishop
             of
             Alexandria
             ;
             and
             ,
             as
             the
             Lieutenant
             of
             Antioch
             had
             that
             which
             was
             properly
             called
             the
             Orient
             ,
             containing
             fifteen
             Provinces
             under
             him
             ,
             so
             had
             the
             Bishop
             of
             Antioch
             ;
             and
             by
             the
             same
             proportion
             ,
             the
             power
             of
             the
             Bishop
             of
             Rome
             did
             correspond
             to
             the
             Diocese
             of
             the
             
               Roman
               Lieutenant
            
             ,
             which
             was
             over
             those
             ten
             Provinces
             ,
             which
             were
             subject
             to
             his
             Jurisdiction
             ,
             as
             it
             was
             distinct
             from
             the
             Diocese
             of
             Italy
             ,
             which
             was
             under
             that
             Lieutenant
             ,
             whose
             residence
             was
             at
             Milan
             .
             Here
             we
             see
             then
             a
             parity
             of
             reason
             in
             all
             of
             them
             :
             and
             therefore
             I
             cannot
             but
             think
             that
             the
             true
             account
             of
             the
             
               Suburbicary
               Churches
            
             in
             Ruffinus
             his
             exposition
             of
             this
             Canon
             ,
             is
             ,
             that
             which
             we
             have
             now
             set
             down
             ,
             viz.
             those
             Churches
             which
             lay
             within
             the
             ten
             Provinces
             subject
             to
             the
             
               Roman
               Lieutenant
            
             .
             But
             of
             them
             more
             afterwards
             .
             That
             which
             I
             now
             insist
             on
             ,
             is
             ,
             that
             the
             Bishop
             of
             Rome
             had
             then
             a
             
               limited
               Jurisdiction
            
             ,
             as
             other
             Metropolitans
             and
             Primats
             had
             .
             Nay
             ,
             if
             we
             should
             grant
             that
             the
             title
             produced
             by
             Paschasinus
             in
             the
             Council
             of
             Chalcedon
             to
             this
             Canon
             ,
             were
             not
             such
             a
             forgery
             as
             that
             of
             Zosimus
             ,
             yet
             the
             most
             that
             it
             could
             prove
             ,
             was
             only
             this
             ,
             That
             the
             
               Roman
               Church
            
             had
             alwaies
             the
             primacy
             within
             her
             Diocese
             ,
             i.
             e.
             
               all
               Metropolitical
               power
            
             ;
             but
             not
             that
             it
             had
             an
             
               unlimited
               primacy
            
             in
             the
             whole
             Church
             ,
             which
             was
             a
             thing
             none
             of
             those
             Fathers
             who
             lived
             in
             the
             time
             of
             the
             four
             Councils
             ,
             did
             ever
             acknowledge
             ;
             but
             alwaies
             opposed
             any
             thing
             tending
             to
             it
             ,
             as
             appears
             by
             those
             very
             proceedings
             of
             Paschasinus
             at
             the
             Council
             of
             Chalcedon
             ,
             and
             by
             the
             Canons
             of
             that
             Council
             ,
             and
             of
             the
             
             Council
             of
             Constantinople
             .
             And
             it
             is
             a
             rare
             Answer
             to
             say
             ,
             
               That
               those
               Canons
               are
               not
               allowed
               by
               the
            
             Roman
             Church
             ;
             for
             by
             that
             very
             Answer
             it
             appears
             ,
             that
             they
             did
             oppose
             the
             
               Pope's
               Supremacy
            
             ,
             or
             else
             doubtless
             they
             would
             have
             been
             allowed
             there
             .
             But
             that
             the
             
               Pope's
               Metropolitical
               Power
            
             was
             confined
             within
             the
             
               Roman
               Diocese
            
             ,
             so
             as
             not
             to
             extend
             to
             the
             Italick
             ,
             we
             have
             this
             pregnant
             evidence
             ,
             that
             it
             appears
             by
             the
             occasion
             of
             the
             
               Nicene
               Canon
            
             ,
             that
             the
             main
             Power
             contested
             for
             ,
             was
             that
             of
             Ordination
             ;
             and
             it
             is
             evident
             by
             Theodoret
             and
             Synesius
             his
             Epistles
             ,
             
             that
             the
             Bishop
             of
             Alexandria
             did
             retain
             it
             as
             his
             due
             by
             virtue
             of
             this
             Canon
             ,
             to
             ordain
             the
             Bishops
             of
             Pentapolis
             as
             well
             as
             Aegypt
             .
             But
             now
             the
             Bishop
             of
             Rome
             did
             not
             ordain
             the
             Bishop
             of
             Milan
             who
             was
             in
             the
             
               Italick
               Diocese
            
             ;
             for
             S.
             Ambrose
             was
             ordained
             Bishop
             by
             a
             Synod
             of
             Italy
             at
             the
             appointment
             of
             the
             Emperour
             Valentinian
             ,
             and
             by
             an
             Epistle
             of
             Pelagius
             1.
             
             
               A.
               D.
            
             555.
             it
             appears
             that
             the
             Bishops
             of
             Aquileia
             and
             Milan
             ,
             were
             wont
             to
             ordain
             each
             other
             ;
             which
             ,
             though
             he
             would
             have
             believed
             ,
             was
             only
             
               to
               save
               charges
               in
               going
               to
            
             Rome
             ;
             yet
             as
             that
             learned
             and
             ingenuous
             person
             
               Petrus
               de
               Marcâ
            
             observes
             ,
             
               the
               true
               reason
               of
               it
               ,
               was
               ,
               because
            
             Milan
             
               was
               the
               Head
               of
               the
               Italick
               Diocese
               ,
               as
               appears
               by
               the
               Council
               of
            
             Aquileia
             ,
             
             
               and
               therefore
               the
               ordination
               of
               the
               Bishop
               of
            
             Aquileia
             ,
             
               did
               of
               right
               belong
               to
               the
               Bishop
               of
            
             Milan
             ;
             
               and
               the
               ordination
               of
               the
               Bishop
               of
            
             Milan
             
               did
               belong
               to
               him
               of
            
             Aquileia
             ,
             
               as
               the
               chief
               Metropolitan
               of
               the
               general
               Synod
               of
               the
               Italick
               Diocese
               .
            
             Although
             afterwards
             the
             Bishops
             of
             Rome
             got
             it
             so
             far
             into
             their
             hands
             ,
             that
             their
             consent
             was
             necessary
             for
             such
             an
             ordination
             ,
             yet
             that
             was
             only
             when
             they
             began
             more
             openly
             to
             encroach
             upon
             the
             liberties
             of
             other
             Churches
             .
             But
             ,
             as
             the
             same
             learned
             Author
             goes
             on
             ,
             
             those
             Provinces
             which
             lay
             out
             of
             Italy
             ,
             did
             undoubtedly
             ordain
             their
             own
             Metropolitans
             ,
             without
             the
             authority
             or
             consent
             of
             the
             Bishop
             of
             Rome
             ,
             which
             he
             there
             largely
             proves
             of
             the
             
               African
               ,
               Spanish
            
             ,
             and
             
               French
               Churches
            
             .
             It
             follows
             then
             from
             the
             scope
             of
             the
             
               Nicene
               Canon
            
             ,
             and
             the
             practice
             of
             the
             Church
             ,
             that
             the
             Bishop
             of
             Rome
             had
             a
             limited
             Jurisdiction
             ,
             as
             the
             Bishops
             of
             Alexandria
             ,
             and
             Antioch
             ,
             and
             other
             Primates
             had
             .
          
           
             2.
             
             
               That
               what
               Churches
               did
               enjoy
               priviledges
               before
               ,
            
             
             
               had
               them
               confirmed
               by
               this
               Canon
               ,
               as
               not
               to
               be
               altered
               .
            
             For
             it
             makes
             provision
             against
             any
             such
             alteration
             ,
             by
             ordaining
             that
             the
             ancient
             Customs
             should
             be
             in
             force
             still
             .
             And
             accordingly
             we
             find
             it
             decreed
             in
             the
             
               second
               Canon
            
             of
             the
             
               Constantinopolitan
               Council
               ,
               That
               the
               same
               limits
               of
               Dioceses
               should
               be
               observed
               ,
               which
               were
               decreed
               in
               the
               Council
               of
            
             Nice
             ;
             
               and
               that
               none
               should
               intrude
               to
               do
               any
               thing
               in
               the
               Dioceses
               of
               others
               .
            
             And
             by
             the
             earnest
             and
             vehement
             Epistles
             of
             
               Pope
               Leo
            
             to
             Anatolius
             ,
             we
             see
             the
             main
             thing
             he
             had
             to
             plead
             against
             the
             advancement
             of
             the
             Patriarch
             of
             Constantinople
             was
             ,
             that
             by
             this
             means
             
               the
               most
               sacred
               Decrees
               of
               the
               Council
               of
            
             Nice
             
               would
               be
               violated
            
             .
             We
             see
             then
             ,
             that
             those
             priviledges
             which
             belonged
             to
             Churches
             then
             ,
             ought
             still
             to
             be
             inviolably
             observed
             ;
             so
             that
             those
             Churches
             which
             then
             had
             Primates
             and
             Metropolitans
             of
             their
             own
             ,
             might
             plead
             their
             own
             right
             by
             virtue
             of
             the
             
               Nicene
               Canon
            
             .
             So
             we
             find
             it
             decreed
             in
             that
             Council
             of
             Ephesus
             in
             the
             famous
             case
             of
             the
             
               Cyprian
               Bishops
            
             ;
             for
             their
             Metropolitan
             being
             dead
             (
             Troilus
             the
             Bishop
             of
             Constance
             )
             the
             Bishop
             of
             Antioch
             pretended
             that
             it
             belonged
             to
             him
             to
             ordain
             their
             Metropolitan
             ,
             
             because
             Cyprus
             was
             within
             the
             civil
             Jurisdiction
             of
             the
             Diocese
             of
             Antioch
             ;
             upon
             this
             the
             
               Cyprian
               Bishops
            
             make
             their
             complaint
             to
             the
             
               General
               Council
            
             at
             Ephesus
             ,
             and
             ground
             
             it
             upon
             that
             ancient
             custom
             which
             the
             
               Niccne
               Canon
            
             insists
             on
             ,
             viz.
             that
             their
             Metropolitan
             had
             been
             exempt
             from
             the
             Jurisdiction
             of
             the
             Bishop
             of
             Antioch
             ,
             and
             was
             ordained
             by
             a
             Synod
             of
             
               Cyprian
               Bishops
            
             ;
             which
             priviledge
             was
             not
             only
             confirmed
             to
             them
             by
             the
             
               Ephesine
               Council
            
             ,
             but
             a
             general
             decree
             passed
             ,
             
               That
               the
               rights
               of
               every
               Province
               should
               be
               preserved
               whole
               and
               inviolate
               ,
               which
               it
               had
               of
               old
               according
               to
               ancient
               custom
               .
            
             
             Which
             was
             not
             a
             decree
             made
             meerly
             in
             favour
             of
             the
             
               Cyprian
               Bishops
            
             ,
             but
             a
             common
             asserting
             the
             rights
             of
             Metropolitans
             ,
             that
             they
             should
             be
             held
             inviolate
             .
             Now
             therefore
             it
             appears
             ,
             that
             all
             the
             Churches
             then
             were
             far
             from
             being
             under
             one
             of
             the
             
               three
               Patriarchs
            
             ,
             of
             
               Rome
               ,
               Antioch
            
             ,
             or
             Alexandria
             ;
             for
             ,
             not
             only
             the
             three
             Dioceses
             of
             
               Pontus
               ,
               Asia
            
             ,
             and
             Thracia
             ,
             were
             exempt
             (
             although
             afterwards
             they
             voluntarily
             submitted
             to
             the
             Patriarch
             of
             Constantinople
             )
             but
             likewise
             all
             those
             Churches
             which
             were
             in
             distinct
             Dioceses
             from
             these
             ,
             had
             Primates
             of
             their
             own
             ,
             who
             were
             independent
             upon
             any
             other
             .
             Upon
             which
             account
             it
             hath
             not
             only
             been
             justly
             pleaded
             in
             behalf
             of
             the
             
               Britannick
               Churches
            
             ,
             that
             they
             are
             exempt
             from
             the
             Jurisdiction
             of
             the
             
               Roman
               Bishop
            
             ;
             but
             it
             is
             ingenuously
             confessed
             by
             Father
             Barns
             ,
             
             
               That
               the
               Britannick
               Church
               might
               plead
               the
               Cyprian
               priviledge
               ,
               that
               it
               was
               subject
               to
               no
               Patriarch
               .
               And
               ,
               although
               this
               priviledge
               was
               taken
               away
               by
               force
               and
               tumult
               ,
               yet
               being
               restored
               by
               the
               consent
               of
               the
               Kingdom
               ,
               in
            
             Henry
             8.
             
               time
               ,
               and
               quietly
               enjoyed
               since
               ,
               it
               ought
               to
               be
               retained
               for
               peace
               sake
               ,
               without
               prejudice
               of
               Catholicism
               ,
               and
               the
               brand
               of
               Schism
               .
            
             If
             so
             ,
             certainly
             it
             can
             be
             no
             Schism
             ,
             to
             withdraw
             from
             the
             usurped
             Authority
             of
             the
             
               Roman
               Church
            
             .
             But
             ,
             these
             things
             have
             been
             more
             largely
             insisted
             on
             by
             others
             ,
             and
             therefore
             I
             pass
             them
             over
             .
          
           
             3.
             
             From
             thence
             it
             follows
             ,
             that
             there
             was
             then
             an
             equality
             ,
             not
             only
             among
             the
             Patriarchs
             (
             whose
             name
             came
             not
             up
             till
             some
             time
             after
             the
             Council
             of
             Nice
             )
             but
             among
             the
             several
             Primates
             of
             Dioceses
             ,
             all
             enjoying
             equal
             power
             and
             authority
             over
             their
             respective
             Dioceses
             ,
             without
             subordination
             to
             each
             other
             .
             But
             here
             it
             is
             vehemently
             pleaded
             by
             some
             ,
             who
             yet
             are
             no
             Friends
             to
             the
             unlimited
             power
             of
             the
             
               Roman
               Bishop
               ,
               That
               it
               is
               hardly
               conceivable
               ,
               that
               he
               should
               have
               no
               other
               power
               in
               the
               Church
               ,
               but
               meerly
               as
               Head
               of
               the
            
             Roman
             
               Diocese
               ,
               and
               that
               it
               appears
               by
               the
               Acts
               of
               the
               Church
               he
               had
               a
               regular
               preheminence
               above
               others
               in
               ordering
               the
               Affairs
               of
               the
               Church
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             If
             this
             be
             granted
             ,
             it
             is
             nothing
             at
             all
             to
             that
             
               Vniversal
               Pastorship
            
             over
             the
             Church
             ,
             which
             our
             Adversaries
             contend
             for
             ,
             
               as
               due
               by
               divine
               right
               ,
               and
               acknowledged
               to
               be
               so
               by
               consent
               of
               the
               Church
               .
            
             Let
             the
             Bishop
             of
             Rome
             then
             quit
             his
             former
             plea
             ,
             and
             insist
             only
             on
             this
             ,
             and
             we
             shall
             speedily
             return
             an
             Answer
             ,
             and
             shew
             ,
             How
             far
             this
             
               Canonical
               Primacy
            
             did
             extend
             .
             But
             ,
             as
             long
             as
             he
             challengeth
             a
             Supremacy
             upon
             other
             grounds
             ,
             he
             forfeits
             this
             right
             ,
             whatever
             it
             is
             ,
             which
             comes
             by
             the
             Canons
             of
             the
             Church
             .
             2.
             
             What
             meerly
             comes
             by
             the
             Canons
             of
             the
             Church
             ,
             cannot
             bind
             the
             Church
             to
             an
             absolute
             submission
             ,
             in
             case
             that
             authority
             be
             abused
             to
             the
             Churches
             apparent
             prejudice
             .
             For
             the
             Church
             can
             never
             give
             away
             her
             Power
             to
             secure
             her self
             against
             whatever
             incroachments
             tend
             to
             the
             injury
             of
             it
             .
             This
             power
             then
             may
             be
             rescinded
             by
             the
             parts
             of
             the
             Church
             ,
             when
             it
             tends
             to
             the
             mischief
             of
             it
             .
             3.
             
             This
             
               Canonical
               preheminence
            
             is
             not
             the
             main
             thing
             we
             dispute
             with
             the
             Church
             of
             Rome
             ;
             let
             her
             
             reform
             her self
             from
             all
             those
             errours
             and
             corruptions
             which
             are
             in
             her
             communion
             ,
             and
             reduce
             the
             Church
             to
             the
             primitive
             purity
             and
             simplicity
             of
             Faith
             and
             Worship
             ,
             and
             then
             see
             if
             we
             will
             quarrel
             with
             the
             Primacy
             of
             the
             Bishop
             of
             Rome
             ,
             according
             to
             the
             Canons
             ,
             or
             any
             regular
             preheminence
             in
             him
             meerly
             in
             order
             to
             the
             Churches
             Peace
             and
             Unity
             .
             But
             this
             is
             not
             the
             case
             between
             us
             and
             them
             ,
             they
             challenge
             an
             
               unlimited
               power
            
             ,
             and
             that
             by
             
               divine
               right
            
             ,
             and
             nothing
             else
             will
             satisfie
             them
             but
             this
             ,
             although
             there
             be
             neither
             any
             ground
             in
             Scripture
             for
             it
             ,
             nor
             any
             evidence
             of
             it
             in
             the
             practice
             of
             the
             
               Ancient
               Church
            
             .
          
           
             But
             however
             ,
             we
             must
             see
             ,
             what
             you
             produce
             for
             it
             ;
             First
             ,
             you
             say
             ,
             
               The
               Pope's
               Confirmation
               was
               required
               to
               all
               new
               elected
               Patriarchs
               .
            
             To
             that
             I
             shall
             return
             the
             full
             and
             satisfactory
             Answer
             of
             the
             late
             renowned
             
               Arch-Bishop
               of
            
             Paris
             ,
             
               Petrus
               de
               Marcâ
            
             ,
             
             where
             he
             propounds
             this
             as
             an
             Objection
             out
             of
             Baronius
             ,
             and
             thus
             solves
             it
             ;
             
               That
               the
               confirmation
               of
               Patriarchs
               by
               the
               Bishop
               of
            
             Rome
             ,
             
               was
               no
               token
               of
               Jurisdiction
               ,
               but
               only
               of
               receiving
               into
               Communion
               ,
               and
               a
               testimony
               of
               his
               consent
               to
               the
               consecration
               already
               performed
               .
            
             And
             this
             was
             no
             more
             than
             was
             done
             by
             other
             Bishops
             in
             reference
             to
             the
             Bishop
             of
             Rome
             himself
             ;
             
             for
             S.
             Cyprian
             writing
             to
             Antonianus
             about
             the
             election
             of
             Cornelius
             ,
             saith
             ,
             
               That
               he
               was
               not
               only
               chosen
               by
               the
               suffrage
               of
               the
               people
               ,
               and
               testimony
               of
               the
               Clergy
               ;
               but
               that
               his
               election
               was
               confirmed
               by
               all
               their
               consent
               .
            
             May
             not
             you
             then
             as
             well
             say
             ,
             That
             the
             Bishop
             of
             Carthage
             had
             power
             over
             the
             Bishop
             of
             Rome
             ,
             because
             his
             ordination
             was
             confirmed
             by
             him
             ,
             and
             other
             
               African
               Bishops
            
             .
             
             But
             any
             one
             who
             had
             understood
             better
             than
             you
             seem
             to
             do
             ,
             the
             proceedings
             of
             the
             Church
             in
             those
             ages
             ,
             would
             never
             have
             made
             this
             an
             argument
             of
             the
             Pope's
             Authority
             over
             other
             Patriarchs
             ,
             since
             ,
             as
             the
             same
             
               Petrus
               de
               Marcâ
            
             observes
             ,
             
               It
               was
               the
               custom
               in
               those
               times
               ,
               that
               not
               only
               the
               Patriarchs
               but
               the
            
             Roman
             
               Bishop
               himself
               upon
               their
               election
               ,
               were
               wont
               to
               send
               abroad
               Letters
               ,
               testifying
               their
               ordination
               ,
               to
               which
               was
               added
               a
               profession
               of
               Faith
               contained
               in
               their
               Synodical
               Epistles
               .
            
             Upon
             the
             receipt
             of
             which
             ,
             
               Communicatory
               Letters
            
             were
             sent
             to
             the
             person
             newly
             ordained
             ,
             to
             testifie
             their
             Communion
             with
             him
             ,
             in
             case
             there
             were
             no
             just
             impediment
             produced
             .
             So
             that
             this
             was
             only
             a
             matter
             of
             
               Fraternal
               Communion
            
             ,
             and
             importing
             nothing
             at
             all
             of
             Jurisdiction
             ;
             but
             the
             Bishops
             of
             Rome
             ,
             who
             were
             ready
             to
             make
             use
             of
             all
             occasions
             to
             advance
             their
             own
             Grandeur
             ,
             did
             in
             time
             make
             use
             of
             this
             for
             quite
             other
             ends
             ,
             than
             it
             was
             primarily
             intended
             ;
             for
             ,
             in
             case
             of
             any
             suspicions
             and
             jealousies
             of
             any
             thing
             that
             might
             tend
             to
             the
             dis-service
             of
             their
             See
             ,
             they
             would
             then
             deny
             their
             
               Communicatory
               Letters
            
             as
             Simplicius
             did
             in
             the
             case
             of
             the
             Patriarch
             of
             Alexandria
             .
             And
             in
             that
             Confirmation
             of
             Anatolius
             by
             Leo
             1.
             which
             Baronius
             so
             much
             insists
             on
             ,
             Leo
             himself
             gives
             a
             sufficient
             account
             of
             it
             ,
             
               viz.
               to
               manifest
               that
               there
               was
               but
               one
               entire
               Communion
               among
               them
               throughout
               the
               world
               .
            
             
             So
             that
             if
             the
             Pope's
             own
             judgement
             may
             be
             taken
             ,
             this
             Confirmation
             of
             new
             elected
             Patriarchs
             imported
             nothing
             of
             Jurisdiction
             .
             But
             ,
             in
             case
             the
             Popes
             did
             deny
             their
             
               Communicatory
               Letters
            
             ,
             that
             did
             not
             presently
             
             hinder
             them
             from
             the
             execution
             of
             their
             office
             ;
             as
             appears
             by
             the
             instance
             of
             Flavianus
             ,
             the
             Patriarch
             of
             Antioch
             :
             for
             although
             three
             
               Roman
               Bishops
            
             successively
             opposed
             him
             ,
             
             
               Damasus
               ,
               Syricius
            
             ,
             and
             Anastasius
             ,
             and
             used
             great
             importunity
             with
             the
             Emperour
             ,
             that
             he
             might
             not
             continue
             in
             his
             place
             ,
             yet
             because
             the
             Churches
             of
             the
             
               Orient
               ,
               Asia
               ,
               Pontus
            
             ,
             and
             Thracia
             ,
             did
             approve
             of
             him
             ,
             and
             communicate
             with
             him
             ,
             he
             opposed
             their
             consent
             against
             the
             Bishops
             of
             Rome
             .
             Upon
             which
             ,
             and
             the
             Emperour
             's
             severe
             checking
             them
             for
             their
             pride
             and
             contention
             ,
             they
             at
             last
             promised
             the
             Emperour
             ,
             that
             they
             would
             lay
             aside
             their
             enmity
             ,
             and
             acknowledge
             him
             .
             So
             that
             ,
             notwithstanding
             whatever
             the
             
               Roman
               Bishops
            
             could
             do
             against
             him
             ,
             he
             was
             acknowledged
             for
             a
             
               true
               Patriarch
            
             ,
             and
             at
             last
             their
             consent
             was
             given
             only
             by
             renewing
             Communion
             with
             him
             ;
             which
             certainly
             is
             far
             from
             being
             an
             instance
             of
             the
             
               Pope's
               power
            
             over
             the
             other
             Patriarchs
             .
          
           
             
             Whereby
             we
             also
             see
             ,
             What
             little
             power
             he
             had
             in
             deposing
             them
             ;
             although
             you
             tell
             us
             ,
             
             
               That
               it
               belonged
               likewise
               to
               him
               to
               depose
               unworthy
               ones
               ,
               &
               restore
               the
               unjustly
               deposed
               by
               others
               .
            
             But
             ,
             that
             the
             power
             of
             deposing
             Bishops
             was
             anciently
             in
             
               Provincial
               Councils
            
             ,
             appears
             sufficiently
             by
             the
             
               fifth
               Canon
            
             of
             the
             
               Nicene
               Council
            
             ,
             and
             by
             the
             practice
             of
             the
             Church
             ,
             both
             before
             and
             after
             it
             ;
             and
             it
             is
             acknowledged
             by
             
               Petrus
               de
               Marcâ
            
             ,
             that
             the
             
               sole
               power
            
             of
             deposing
             Bishops
             ,
             was
             not
             in
             the
             hands
             of
             the
             Bishop
             of
             Rome
             ,
             till
             about
             eight
             hundred
             years
             since
             ;
             and
             refutes
             the
             
               Cardinal
               Perron
            
             for
             saying
             otherwise
             ;
             
             and
             afterwards
             largely
             proves
             ,
             that
             the
             
               Supreme
               authority
            
             of
             
               deposing
               Bishops
            
             ,
             was
             still
             in
             
               Provincial
               Councils
            
             ,
             and
             that
             the
             Pope
             had
             nothing
             to
             do
             in
             it
             ,
             till
             the
             decree
             of
             the
             
               Sardican
               Synod
            
             ,
             in
             the
             case
             of
             Athanasius
             ;
             which
             yet
             ,
             he
             saith
             ,
             did
             not
             (
             as
             is
             commonly
             said
             )
             decree
             Appeals
             to
             be
             made
             to
             Rome
             ,
             but
             only
             gave
             the
             Bishop
             of
             Rome
             power
             to
             Review
             their
             actions
             ,
             but
             still
             reserving
             to
             
               Provincial
               Councils
            
             that
             Authority
             which
             the
             
               Nicene
               Council
            
             had
             established
             them
             in
             .
             All
             the
             power
             which
             he
             then
             had
             ,
             was
             only
             this
             ,
             that
             he
             might
             decree
             that
             the
             matters
             might
             be
             handled
             over
             again
             ,
             but
             not
             that
             he
             had
             the
             power
             himself
             of
             deposing
             or
             restoring
             Bishops
             :
             Which
             is
             proved
             with
             that
             clearness
             and
             evidence
             by
             that
             excellent
             Author
             ,
             that
             I
             shall
             refer
             you
             to
             him
             for
             it
             :
             and
             consider
             the
             instances
             produced
             by
             you
             to
             the
             contrary
             .
             
               We
               read
            
             (
             say
             you
             )
             
               of
               no
               less
               than
               eight
               several
               Patriarchs
               of
            
             Constantinople
             
               deposed
               by
               the
               Bishop
               of
            
             Rome
             .
             Surely
             if
             you
             had
             read
             this
             your self
             ,
             you
             would
             have
             quoted
             the
             place
             ,
             with
             more
             care
             and
             accuracy
             than
             you
             do
             :
             for
             you
             give
             us
             only
             a
             blind
             citation
             of
             an
             Epistle
             of
             
               Pope
               Nicolaus
            
             ,
             to
             the
             
               Emperour
               Michael
            
             ,
             neither
             citing
             the
             words
             ,
             nor
             telling
             us
             which
             it
             is
             ,
             when
             there
             are
             several
             ,
             and
             those
             no
             very
             short
             ones
             neither
             .
             But
             however
             ,
             it
             is
             well
             chosen
             ,
             to
             have
             a
             Pope's
             testimony
             in
             his
             own
             cause
             ,
             and
             that
             such
             a
             Pope
             who
             was
             then
             in
             contest
             with
             the
             Patriarch
             of
             Constantinople
             ,
             and
             that
             too
             so
             long
             after
             the
             encroachments
             of
             the
             Bishops
             of
             Rome
             ,
             it
             being
             in
             the
             
               ninth
               Century
            
             ;
             and
             yet
             for
             all
             this
             ,
             this
             Pope
             doth
             not
             say
             those
             words
             which
             you
             would
             fasten
             upon
             him
             ;
             that
             which
             he
             saith
             ,
             is
             ,
             
               That
               none
               of
               the
               Bishops
               of
            
             Constantinople
             ,
             
             
               or
               scarce
               any
               of
               them
               ,
               were
               ejected
               without
               the
               consent
               of
               the
               Bishop
               of
            
             Rome
             .
             And
             then
             instanceth
             in
             
               Maximus
               ,
               Nestorius
               ,
               Accacius
               ,
               Anthimus
               ,
               Sergius
               ,
               Pyrrhus
               ,
               Paulus
               ,
               Petrus
            
             ;
             but
             his
             design
             in
             this
             ,
             is
             only
             to
             shew
             that
             Ignatius
             the
             Patriarch
             ought
             not
             to
             have
             been
             deposed
             without
             his
             consent
             .
             But
             what
             is
             all
             this
             to
             the
             
               Pope's
               sole
               power
               of
               deposing
            
             ?
             when
             even
             at
             that
             time
             the
             Pope
             did
             not
             challenge
             it
             :
             But
             ,
             supposing
             the
             Popes
             had
             done
             it
             before
             ,
             it
             doth
             not
             follow
             that
             it
             was
             
             in
             their
             power
             to
             do
             it
             ,
             and
             that
             the
             Canons
             had
             given
             them
             right
             to
             do
             it
             ,
             but
             least
             of
             all
             certainly
             that
             they
             had
             a
             
               Divine
               right
            
             for
             it
             ,
             which
             never
             was
             in
             the
             least
             acknowledged
             by
             the
             Church
             as
             to
             a
             deposition
             of
             Patriarchs
             ,
             which
             you
             contend
             for
             .
             But
             besides
             this
             ,
             you
             say
             ,
             Sixtus
             
               the
               third
               ,
               deposed
            
             Polychronius
             
               Bishop
               of
            
             Hierusalem
             .
             Whereas
             Sixtus
             only
             sent
             eight
             persons
             from
             a
             Synod
             at
             Rome
             to
             Hierusalem
             ,
             who
             when
             they
             came
             there
             ,
             did
             not
             offer
             to
             depose
             Polychronius
             by
             vertue
             of
             the
             
               Popes
               power
            
             ;
             but
             a
             Synod
             of
             seventy
             or
             more
             neighbour
             Bishops
             were
             call'd
             ,
             by
             whom
             he
             was
             deposed
             ;
             and
             yet
             after
             all
             this
             ,
             Binius
             himself
             condemns
             those
             Acts
             which
             report
             this
             story
             ,
             for
             spurious
             ;
             there
             being
             a
             manifest
             repugnancy
             in
             the
             time
             of
             them
             ,
             
             and
             no
             such
             person
             as
             Polychronius
             ever
             mentioned
             by
             the
             
               Ecclesiastical
               Historians
            
             of
             that
             time
             ,
             and
             other
             fabulous
             Narrations
             inserted
             in
             them
             .
             Yet
             these
             are
             your
             goodly
             proofs
             of
             the
             Popes
             power
             to
             depose
             Patriarchs
             .
          
           
             But
             we
             must
             see
             whether
             you
             have
             any
             better
             success
             in
             proving
             his
             power
             to
             restore
             such
             as
             were
             deposed
             ;
             for
             which
             you
             only
             instance
             in
             
               Athanasius
               and
               Paulus
               restored
               by
               Julius
            
             ;
             whose
             case
             must
             be
             further
             examined
             ,
             which
             ,
             in
             short
             ,
             is
             this
             :
             Athanasius
             being
             condemned
             by
             the
             Synods
             of
             Tyre
             and
             Antioch
             ,
             goes
             to
             Rome
             ,
             where
             he
             and
             Paulus
             are
             received
             into
             Communion
             by
             Julius
             ,
             who
             would
             not
             accept
             of
             the
             Decree
             of
             the
             
               Eastern
               Bishops
            
             which
             was
             sent
             after
             him
             to
             Rome
             .
             For
             
               Pope
               Julius
            
             did
             not
             formally
             offer
             to
             restore
             Athanasius
             to
             his
             Church
             ,
             but
             only
             owned
             and
             received
             him
             into
             Communion
             as
             Bishop
             of
             Alexandria
             ,
             and
             that
             because
             he
             looked
             on
             the
             proceedings
             as
             unjust
             in
             his
             condemnation
             .
             And
             all
             that
             Julius
             himself
             pleads
             for
             ,
             is
             ,
             not
             a
             power
             to
             depose
             or
             restore
             Patriarchs
             himself
             ,
             but
             only
             that
             such
             things
             ought
             not
             to
             have
             been
             done
             without
             communicating
             those
             proceedings
             to
             him
             ,
             which
             the
             Vnity
             of
             the
             Church
             might
             require
             .
             And
             therefore
             
               Petrus
               de
               Marca
            
             saith
             ,
             that
             
               Baronius
               ,
               Bellarmin
            
             ,
             and
             Perron
             are
             all
             strangely
             out
             in
             this
             story
             ,
             
             when
             they
             would
             infer
             ,
             That
             the
             causes
             of
             the
             
               Eastern
               Bishops
            
             upon
             appeal
             were
             to
             be
             judged
             by
             the
             Bishop
             of
             Rome
             :
             whereas
             all
             that
             Julius
             pleads
             for
             ,
             is
             ,
             that
             such
             things
             should
             not
             be
             done
             by
             the
             
               Eastern
               Bishops
            
             alone
             ,
             which
             concerned
             the
             deposition
             of
             so
             great
             a
             person
             in
             the
             Church
             as
             the
             Patriarch
             of
             Alexandria
             ,
             but
             that
             there
             ought
             to
             be
             a
             Council
             both
             of
             the
             Eastern
             and
             
               Western
               Bishops
            
             ;
             on
             which
             account
             afterwards
             the
             
               Sardican
               Synod
            
             was
             call'd
             .
             But
             when
             we
             consider
             with
             what
             heat
             and
             stomack
             this
             was
             received
             by
             the
             
               Eastern
               Bishops
            
             ,
             how
             they
             absolutely
             deny
             that
             the
             
               Western
               Bishops
            
             had
             any
             more
             to
             do
             with
             their
             proceedings
             ,
             then
             they
             had
             with
             theirs
             ;
             when
             they
             say
             ,
             that
             the
             Pope
             by
             this
             usurpation
             was
             the
             cause
             of
             all
             the
             mischief
             that
             followed
             ,
             we
             see
             what
             an
             excellent
             instance
             you
             have
             made
             choice
             of
             ,
             to
             prove
             the
             Popes
             power
             of
             restoring
             
               Bishops
               by
               Divine
               right
               ,
               and
               that
               this
               was
               acknowledged
               by
               the
               whole
               Church
               .
            
          
           
             The
             next
             thing
             to
             be
             considered
             is
             that
             speech
             of
             St.
             Augustine
             ,
             
             
               That
               in
               the
               Church
               of
            
             Rome
             
               there
               did
               alwayes
               flourish
               the
               Principality
               of
               an
               Apostolick
               chair
               .
            
             
             As
             to
             which
             his
             Lordship
             saith
             ,
             
               That
               neither
               was
               the
               word
            
             Principatus
             
               so
               great
               ,
               nor
               the
               Bishops
               of
               those
               times
               so
               little
               ,
            
             
             
               as
               that
            
             Principes
             and
             Principatus
             
               are
               not
               commonly
               given
               them
               both
               by
               the
               Greek
               and
               Latin
               Fathers
               of
               this
               great
               and
               learnedst
               age
               of
               the
               Church
               made
               up
               of
               the
               fourth
               and
               fift
               hundred
               years
               ,
               alwayes
               understanding
            
             Principatus
             
               of
               their
               spiritual
               power
               ,
               and
               within
               the
               limits
               of
               their
               several
               jurisdictions
               ,
               which
               perhaps
               now
               and
               then
               they
               did
               occasionally
               exceed
               .
               And
               there
               is
               not
               one
               word
               in
               St.
            
             Augustine
             ,
             
               that
               this
               
               Principality
               of
               the
               Apostolick
               chair
               in
               the
               Church
               of
            
             Rome
             
               was
               then
               ,
               or
               ought
               to
               be
               now
               exercised
               over
               the
               whole
               Church
               of
               Christ
               as
            
             Bellarmin
             
               insinuates
               there
               ,
               and
               as
            
             A.
             C.
             
               would
               have
               it
               here
            
             .
             To
             all
             this
             you
             say
             nothing
             to
             purpose
             ;
             but
             only
             tell
             us
             ,
             
               That
               the
               Bishop
               by
               this
               makes
               way
               to
               some
               other
               pretty
               perversions
            
             (
             as
             you
             call
             them
             )
             
               of
               the
               same
               Father
            
             .
             
             
               For
               we
               must
               know
            
             ,
             say
             you
             ,
             
               that
               he
               is
               entering
               upon
               that
               main
               Question
               concerning
               the
               Donatists
               of
            
             Africk
             ;
             and
             he
             is
             so
             indeed
             ,
             and
             that
             not
             only
             for
             clearing
             the
             meaning
             of
             St.
             Augustine
             in
             the
             present
             Epistle
             ,
             but
             of
             the
             whole
             Controversie
             ,
             to
             which
             a
             great
             light
             will
             be
             given
             by
             a
             true
             account
             of
             those
             proceedings
             .
             Thus
             then
             his
             Lordship
             goes
             on
             .
             
               And
               to
               prove
               that
               St.
            
             Augustine
             
               did
               not
               intend
               by
            
             Principatus
             
               here
               to
               give
               the
               Roman
               Bishop
               any
               power
               out
               of
               his
               own
               limits
               (
               which
               God
               knows
               were
               far
               short
               of
               the
               whole
               Church
               )
               I
               shall
               make
               it
               most
               manifest
               out
               of
               the
               same
               Epistle
               .
            
             
             
               For
               afterwards
               (
               saith
               St.
            
             Augustine
             )
             
               when
               the
               pertinacy
               of
               the
               Donatists
               could
               not
               be
               restrained
               by
               the
            
             African
             
               Bishops
               ,
               only
               they
               gave
               them
               leave
               to
               be
               heard
               by
               forraign
               Bishops
               .
               And
               after
               that
               he
               hath
               these
               words
               :
               And
               yet
               peradventure
            
             Melciades
             
               the
               Bishop
               of
               the
               Roman
               Church
               ,
            
             
             
               with
               his
               Colleagues
               the
               transmarine
               Bishops
               ,
            
             non
             debuit
             ,
             
               ought
               not
               to
               usurp
               to
               himself
               this
               judgement
               which
               was
               determin'd
               by
               seventy
            
             African
             Bishops
             ;
             Tigisitanus
             ,
             
               sitting
               Primate
               .
               And
               what
               will
               you
               say
               if
               he
               did
               not
               usurp
               this
               power
               ?
               for
               the
               Emperour
               being
               desired
               ,
               sent
               Bishops
               Judges
               ,
               which
               should
               sit
               with
               him
               ,
               and
               determine
               what
               was
               just
               upon
               the
               whole
               cause
               .
               In
               which
               passage
               ,
            
             saith
             his
             Lordship
             ,
             
               there
               are
               very
               many
               things
               observable
               .
               As
               first
               ,
               That
               the
               Roman
               Prelate
               came
               not
               in
               till
               there
               was
               leave
               for
               them
               to
               go
               to
               Transmarine
               Bishops
               .
               Secondly
               ,
               That
               if
               the
               Pope
               had
               come
               in
               without
               this
               leave
               ,
               it
               had
               been
               an
               Vsurpation
               .
               Thirdly
               ,
               That
               when
               he
               did
               thus
               come
               in
               ,
               not
               by
               his
               own
               Authority
               ,
               but
               by
               Leave
               ,
               there
               were
               other
               Bishops
               made
               Judges
               with
               him
               .
               Fourthly
               ,
               That
               these
               other
               Bishops
               were
               appointed
               and
               sent
               by
               the
               Emperour
               and
               his
               power
               ;
               that
               which
               the
               Pope
               least
               of
               all
               will
               endure
               .
               Lastly
               ,
               Lest
               the
               Pope
               and
               his
               Adherents
               should
               say
               ,
               this
               was
               an
               Vsurpation
               in
               the
               Emperour
               ,
               St.
            
             Austin
             
               tells
               us
               a
               little
               before
               in
               the
               same
               Epistle
               still
               ,
               that
               this
               doth
               chiefly
               belong
            
             ad
             curam
             ejus
             ,
             
               to
               the
               Emperours
               care
               and
               charge
               ,
            
             
             
               and
               that
               he
               is
               to
               give
               an
               account
               to
               God
               for
               it
               .
               And
            
             Melciades
             
               did
               sit
               and
               judge
               the
               business
               with
               all
               Christian
               Prudence
               and
               Moderation
               .
               So
               at
               this
               time
               the
               Roman
               Prelate
               was
               not
               received
               as
               Pastour
               of
               the
               whole
               Church
               ,
               say
            
             A.
             C.
             
               what
               he
               please
               ;
               nor
               had
               he
               Supremacy
               over
               the
               other
               Patriarchs
               .
            
             In
             order
             to
             the
             better
             shaping
             your
             Answer
             to
             this
             Discourse
             ,
             you
             pretend
             to
             give
             us
             a
             
               true
               Narrative
            
             of
             the
             Donatists
             proceedings
             ,
             by
             the
             same
             figure
             that
             Lucians
             Book
             is
             inscribed
             
               De
               vera
               historia
            
             .
             There
             are
             several
             things
             therefore
             to
             be
             taken
             notice
             of
             in
             your
             Narrative
             ,
             before
             we
             come
             to
             your
             particular
             Answers
             ,
             whose
             strength
             depends
             upon
             the
             matters
             of
             fact
             .
          
           
             First
             ,
             You
             give
             no
             satisfactory
             account
             at
             all
             ,
             Why
             ,
             if
             the
             
               Popes
               Vniversal
               Pastourship
            
             had
             been
             then
             owned
             ,
             the
             first
             appeal
             on
             both
             sides
             was
             not
             made
             to
             the
             
               Bishop
               of
            
             Rome
             ;
             for
             in
             so
             great
             a
             Schism
             as
             that
             was
             between
             the
             different
             parties
             of
             Caecilian
             and
             Majorinus
             ,
             To
             whom
             should
             they
             have
             directly
             gone
             but
             to
             Melchiades
             then
             Bishop
             of
             Rome
             ?
             How
             comes
             it
             to
             pass
             that
             there
             is
             no
             mention
             at
             all
             of
             his
             judgement
             by
             either
             party
             ,
             till
             Constantine
             had
             appointed
             him
             to
             be
             one
             of
             the
             Judges
             ?
             St.
             Austin
             indeed
             pleads
             in
             behalf
             of
             Caecilian
             ,
             why
             he
             would
             not
             be
             judged
             by
             
             the
             
               African
               Synod
               of
               LXX
               .
               Bishops
               ,
               that
               there
               were
               thousands
               of
               his
               Colleagues
               on
               the
               other
               side
               the
               Sea
               ,
               whom
               he
               might
               be
               tryed
               by
               ?
            
             But
             why
             not
             by
             the
             
               Bishop
               of
            
             Rome
             alone
             ,
             if
             the
             
               Vniversal
               Pastorship
            
             did
             belong
             to
             him
             ?
             
             But
             your
             Narrative
             gives
             us
             a
             rare
             account
             ,
             why
             the
             Donatists
             did
             not
             go
             to
             the
             Pope
             before
             they
             went
             to
             the
             Emperour
             ,
             viz.
             
               That
               they
               durst
               not
               appear
               there
               ,
               or
               else
               knew
               it
               would
               be
               to
               little
               purpose
               .
            
             
             But
             by
             what
             Arguments
             do
             you
             prove
             
               they
               durst
               not
               appear
               there
               before
               ,
            
             when
             we
             see
             they
             went
             readily
             thither
             after
             the
             Emperour
             had
             appointed
             Rome
             for
             the
             place
             ,
             where
             their
             cause
             was
             to
             be
             heard
             ;
             if
             they
             thought
             it
             were
             to
             so
             little
             purpose
             ?
             For
             we
             see
             the
             Donatists
             never
             except
             against
             the
             place
             at
             all
             ,
             or
             the
             person
             of
             the
             Bishop
             of
             Rome
             ;
             but
             upon
             the
             command
             of
             Constantine
             made
             known
             to
             them
             by
             Analinus
             the
             Proconsul
             of
             Africa
             ,
             ten
             of
             their
             party
             go
             to
             Rome
             to
             negotiate
             their
             affairs
             before
             the
             Delegates
             .
             This
             is
             but
             therefore
             a
             very
             lame
             account
             ,
             why
             the
             
               first
               appeal
            
             should
             be
             to
             the
             Emperour
             and
             not
             to
             the
             Pope
             ,
             if
             he
             had
             been
             then
             known
             to
             be
             the
             
               Vniversal
               Pastour
            
             of
             the
             Church
             .
             But
             say
             you
             further
             ,
             
               The
               Emperour
               disliked
               their
               proceedings
               and
               told
               them
               expresly
               ,
               That
               it
               belonged
               not
               to
               him
               ,
               neither
               durst
               he
               act
               the
               part
               of
               a
               Judge
               in
               a
               cause
               of
               Bishops
               .
            
             But
             on
             what
             grounds
             
               he
               durst
               not
               do
               it
            
             ,
             we
             may
             easily
             judge
             by
             his
             undertaking
             it
             at
             last
             ,
             and
             passing
             a
             final
             judgement
             in
             this
             cause
             himself
             after
             the
             
               Councils
               at
            
             Rome
             ,
             at
             Arles
             ,
             could
             not
             put
             an
             end
             to
             it
             .
             If
             Constantine
             had
             judged
             it
             unlawful
             ,
             could
             their
             importunity
             have
             excused
             it
             ?
             and
             could
             it
             be
             any
             other
             then
             unlawful
             if
             the
             Pope
             were
             the
             
               Vniversal
               Pastour
            
             of
             the
             Church
             ?
             Do
             you
             think
             it
             would
             be
             accounted
             a
             sufficient
             plea
             among
             you
             now
             ,
             for
             any
             Prince
             to
             assume
             to
             himself
             the
             judgement
             of
             any
             cause
             already
             determin'd
             by
             the
             Pope
             ,
             because
             of
             the
             importunity
             of
             the
             persons
             concerned
             in
             it
             ?
             Indeed
             Constantine
             did
             at
             first
             prudently
             wave
             the
             business
             himself
             ,
             and
             that
             I
             suppose
             the
             rather
             because
             the
             Donatists
             in
             their
             Petition
             had
             intreated
             that
             some
             of
             the
             Bishops
             of
             Gaul
             might
             umpire
             the
             business
             ;
             either
             because
             that
             was
             then
             the
             place
             of
             the
             Emperours
             residence
             ,
             or
             else
             that
             Gaul
             under
             Constantius
             had
             escaped
             the
             late
             persecution
             ,
             and
             therefore
             were
             not
             lyable
             to
             the
             suspicion
             of
             those
             crimes
             whereof
             Caecilian
             and
             Felix
             of
             Aptung
             were
             accused
             .
             But
             however
             though
             Constantine
             did
             not
             sit
             as
             Judge
             himself
             ,
             he
             appointed
             
               Marinus
               ,
               Rheticius
            
             ,
             and
             Maternus
             ,
             to
             joyn
             with
             Melchiades
             the
             Bishop
             of
             Rome
             in
             the
             determining
             this
             case
             .
             
               But
               this
               he
               did
            
             ,
             you
             say
             ,
             
               to
               comply
               with
               the
               Donatists
            
             .
             What
             ,
             to
             joyn
             other
             Bishops
             with
             the
             Head
             of
             the
             Church
             in
             equal
             power
             for
             deciding
             Controversies
             ?
             and
             all
             this
             meerly
             to
             comply
             with
             the
             
               Schismatical
               Donatists
            
             ?
             was
             this
             ,
             think
             you
             ,
             becoming
             one
             who
             believed
             the
             
               Popes
               Vniversal
               Pastourship
               by
               Divine
               Right
               ?
            
             Well
             fare
             then
             the
             Answer
             of
             others
             who
             love
             to
             speak
             plain
             truths
             ,
             and
             impute
             all
             these
             proceedings
             to
             Constantines
             Ignorance
             of
             his
             duty
             ,
             being
             yet
             but
             a
             Catechumen
             in
             
               Christian
               Religion
            
             ,
             and
             therefore
             did
             ,
             he
             knew
             not
             what
             :
             But
             methinks
             the
             
               Vniversal
               Pastour
            
             or
             some
             of
             those
             nineteen
             Bishops
             who
             sat
             at
             Rome
             in
             this
             business
             ,
             or
             of
             those
             two
             hundred
             whom
             you
             say
             met
             afterwards
             at
             Arles
             about
             it
             ,
             should
             have
             a
             little
             better
             instructed
             him
             in
             his
             duty
             ;
             and
             not
             let
             him
             go
             so
             far
             on
             in
             it
             ,
             as
             from
             delegating
             Judges
             to
             hear
             it
             ,
             and
             among
             them
             the
             Head
             of
             the
             Church
             ,
             to
             resume
             it
             afterwards
             himself
             both
             to
             hear
             and
             determine
             it
             .
             
               If
               the
               Emperour
               had
            
             (
             as
             you
             say
             )
             
               protested
               against
               this
               as
               in
               it self
               unlawful
               ,
            
             would
             none
             of
             the
             Bishops
             hinder
             him
             from
             doing
             it
             ?
             
             But
             where
             doth
             Constantine
             profess
             against
             it
             
               as
               in
               it self
               unlawful
            
             ?
             if
             so
             ,
             no
             circumstances
             ,
             no
             importunities
             could
             ever
             make
             it
             lawful
             :
             Unless
             you
             think
             the
             importunity
             
             of
             
               Josephs
               Mistress
            
             would
             have
             made
             adultery
             no
             sin
             in
             him
             .
             If
             
               Constantine
               said
               he
               would
               ask
               the
               Bishops
               pardon
               in
               it
               ,
            
             that
             might
             be
             ,
             as
             looking
             on
             them
             as
             the
             more
             competent
             Judges
             ,
             but
             not
             thinking
             it
             
               unlawful
               in
               it self
            
             for
             him
             to
             do
             ,
             as
             you
             say
             .
          
           
             Well
             but
             you
             tell
             us
             ,
             
               It
               was
               rather
               the
               justice
               and
               moderation
               of
               the
               Roman
               Prelate
               ,
            
             
             
               that
               he
               came
               not
               in
               before
               it
               was
               due
               time
               ,
               and
               the
               matter
               orderly
               brought
               before
               him
               .
            
             I
             am
             very
             much
             of
             your
             mind
             in
             this
             ,
             and
             if
             all
             Popes
             since
             Melchiades
             had
             used
             
               the
               same
               justice
               and
               moderation
            
             ,
             to
             have
             staid
             till
             things
             had
             been
             orderly
             brought
             to
             them
             ,
             and
             not
             usurped
             upon
             the
             priviledges
             of
             other
             Churches
             ,
             things
             had
             been
             in
             a
             far
             better
             condition
             in
             the
             Christian
             world
             then
             they
             are
             .
             Had
             there
             been
             none
             but
             such
             as
             Melchiades
             ,
             who
             shewed
             so
             much
             Christian
             prudence
             and
             moderation
             in
             the
             management
             of
             this
             business
             ,
             that
             great
             Schism
             ,
             which
             your
             Church
             hath
             caused
             by
             her
             arrogant
             pretences
             ,
             might
             have
             been
             prevented
             .
             But
             how
             come
             you
             to
             know
             ,
             
               that
               this
               case
               did
               properly
               belong
               to
               the
               Popes
               cognizance
               ?
            
             who
             told
             you
             this
             ?
             to
             be
             sure
             not
             the
             Emperour
             Constantine
             ,
             who
             in
             his
             Epistle
             to
             Miltiades
             ,
             extant
             in
             Eusebius
             ,
             intimates
             no
             such
             thing
             ;
             but
             only
             writes
             to
             him
             as
             one
             delegated
             to
             hear
             that
             cause
             with
             the
             other
             Bishops
             and
             gives
             him
             Instructions
             in
             order
             to
             it
             .
             
             Do
             the
             Donatists
             or
             their
             Adversaries
             mention
             any
             such
             thing
             ?
             Doth
             the
             Pope
             himself
             ever
             express
             or
             intimate
             it
             ?
             It
             seems
             ,
             he
             wanted
             your
             information
             much
             at
             that
             time
             .
             Or
             it
             may
             be
             ,
             like
             the
             late
             Pope
             Innocent
             in
             the
             case
             of
             the
             five
             propositions
             ,
             he
             might
             say
             ,
             
               he
               was
               bred
               no
               Divine
            
             ,
             and
             therefore
             might
             the
             less
             understand
             his
             duty
             .
             But
             can
             it
             possibly
             enter
             into
             your
             head
             ,
             
               that
               this
               case
               came
               to
               the
               Pope
               at
               last
               by
               way
               of
               regular
               appeal
               ,
            
             as
             you
             seem
             to
             assert
             afterwards
             .
             Is
             this
             the
             way
             of
             appeals
             to
             go
             to
             the
             Emperour
             and
             Petition
             him
             to
             appoint
             Judges
             to
             hear
             the
             case
             ?
             If
             the
             case
             of
             appeals
             must
             be
             determined
             from
             these
             proceedings
             ,
             to
             be
             sure
             ,
             the
             
               last
               resort
            
             will
             be
             to
             the
             Emperour
             himself
             ,
             as
             well
             as
             the
             
               first
               appeal
            
             .
          
           
             Whether
             the
             African
             
               Bishops
               gave
               leave
               to
               the
               Donatists
               to
               be
               heard
               by
               forraign
               Bishops
               ,
               or
               they
               took
               it
               themselves
               ,
            
             is
             not
             much
             material
             ;
             because
             the
             Schism
             was
             so
             great
             at
             home
             ,
             that
             there
             was
             no
             likelihood
             of
             any
             ending
             the
             Controversie
             by
             standing
             to
             a
             fair
             arbitration
             among
             themselves
             .
             And
             therefore
             there
             seemed
             a
             necessity
             on
             both
             sides
             of
             referring
             the
             business
             to
             some
             unconcerned
             persons
             who
             might
             hear
             the
             Allegations
             and
             judge
             indifferently
             between
             them
             .
             And
             no
             other
             way
             did
             the
             nineteen
             Bishops
             at
             Rome
             proceed
             with
             them
             ,
             but
             as
             indifferent
             Arbitrators
             ;
             and
             therefore
             the
             Witnesses
             and
             Allegations
             on
             both
             sides
             were
             brought
             before
             them
             ;
             but
             we
             read
             of
             no
             power
             at
             all
             challenged
             absolutely
             to
             bind
             the
             persons
             to
             the
             judgement
             of
             the
             Church
             of
             Rome
             ,
             as
             the
             final
             judgement
             in
             the
             case
             .
             
             The
             Question
             ,
             
               Whether
               the
               Pope
               had
               usurped
               this
               power
               or
               no
               ,
            
             depends
             not
             upon
             the
             
               Donatists
               Question
               ,
               Whether
            
             Melchiades
             
               ought
               to
               have
               undertaken
               the
               judgement
               of
               that
               cause
               which
               had
               been
               already
               determined
               by
               a
               Synod
               of
               LXX
               .
               Bishops
               in
            
             Africk
             ?
             But
             upon
             St.
             Augustines
             Answer
             ,
             who
             justifies
             the
             lawfulness
             of
             his
             doing
             it
             ,
             because
             he
             was
             thereto
             appointed
             by
             the
             Emperour
             .
             But
             when
             you
             say
             ,
             St.
             Austin
             
               gives
               this
               answer
               only
            
             per
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               by
               way
               of
               condescension
               to
               his
               adversaries
               way
               of
               speaking
               :
            
             you
             would
             do
             well
             to
             prove
             elsewhere
             from
             St.
             Austin
             that
             when
             he
             lay's
             aside
             his
             Rhetorick
             he
             ever
             speaks
             otherwise
             ,
             but
             that
             it
             would
             have
             been
             an
             Vsurpation
             in
             the
             Pope
             to
             challenge
             to
             himself
             the
             hearing
             of
             those
             causes
             which
             had
             been
             determined
             by
             
               African
               Bishops
            
             .
             But
             what
             St.
             Augustines
             judgement
             as
             well
             as
             the
             other
             
               African
               Fathers
            
             was
             in
             this
             point
             abundantly
             
             appears
             from
             the
             Controversies
             between
             them
             and
             the
             Bishop
             of
             Rome
             in
             the
             case
             of
             Appeals
             .
             It
             sufficiently
             appears
             already
             ,
             
               That
               neither
               our
               Saviour
               ,
               nor
               the
               Canons
               of
               the
               Vniversal
               Church
               gave
               the
               Pope
               leave
               to
               hear
               and
               judge
               the
               causes
               of
               St.
            
             Athanasius
             
               and
               other
               Patriarchs
               and
               Bishops
               of
               the
               Church
            
             ;
             and
             therefore
             you
             were
             put
             to
             your
             shifts
             when
             you
             run
             thither
             for
             security
             .
             But
             that
             which
             follows
             is
             notoriously
             false
             ,
             
               That
               when
               he
               did
               so
               interpose
               ,
               no
               man
               (
               no
               not
               the
               persons
               themselves
               who
               were
               interessed
               and
               suffered
               by
               his
               judgement
               )
               complained
               or
               accused
               him
               of
               usurpation
            
             ;
             when
             in
             the
             case
             of
             Athanasius
             it
             is
             so
             vehemently
             pleaded
             by
             the
             
               Eastern
               Bishops
            
             that
             the
             Pope
             had
             nothing
             at
             all
             to
             do
             in
             it
             ;
             but
             they
             might
             as
             well
             call
             in
             Question
             what
             was
             done
             at
             Rome
             ,
             as
             he
             what
             was
             done
             at
             Antioch
             .
             Nay
             name
             us
             any
             one
             cause
             in
             that
             age
             of
             the
             Church
             ,
             where
             the
             Pope
             did
             offer
             to
             meddle
             in
             matters
             determined
             by
             other
             Bishops
             ,
             which
             he
             was
             not
             opposed
             in
             ,
             and
             the
             persons
             concern'd
             did
             not
             complain
             and
             accuse
             him
             of
             meddling
             with
             what
             he
             had
             no
             right
             to
             ,
             which
             are
             but
             other
             words
             for
             Vsurpation
             .
          
           
             You
             say
             ,
             
               The
               Bishops
               whom
               the
               Emperour
               sent
               as
               Judges
               with
               the
               Pope
               ,
            
             
             
               were
               an
               inconsiderable
               number
               to
               sway
               the
               sentence
               .
            
             It
             seems
             
               three
               to
               one
            
             are
             with
             you
             an
             inconsiderable
             number
             .
             But
             say
             you
             ,
             
               The
               Pope
               to
               shew
               his
               authority
               added
               fifteen
               other
               Bishops
               of
            
             Italy
             
               to
               be
               his
               Colleagues
               and
               Assistants
               in
               the
               business
               .
            
             Either
             these
             fifteen
             Bishops
             were
             properly
             Judges
             in
             the
             cause
             ,
             or
             only
             assistants
             for
             better
             management
             and
             speedier
             dispatch
             ;
             if
             they
             were
             Judges
             ,
             how
             prove
             you
             that
             Constantine
             did
             not
             appoint
             them
             ,
             if
             they
             were
             only
             assistants
             and
             suffragans
             to
             the
             Bishop
             of
             Rome
             ,
             as
             is
             most
             probable
             (
             except
             Merocles
             Bishop
             of
             Milan
             )
             what
             authority
             did
             the
             Pope
             shew
             in
             calling
             his
             Suffragans
             to
             his
             assistance
             in
             a
             matter
             of
             that
             nature
             ,
             which
             required
             so
             much
             examination
             of
             Witnesses
             .
             But
             the
             Pope
             had
             more
             effectually
             shewn
             his
             authority
             if
             he
             had
             refused
             the
             Bishops
             whom
             Constantine
             sent
             ;
             and
             told
             him
             he
             medled
             with
             that
             which
             did
             not
             concern
             him
             ,
             to
             appoint
             any
             Judges
             at
             all
             in
             a
             matter
             of
             
               Ecclesiastical
               Cognisance
            
             ,
             and
             that
             it
             was
             an
             unsufferable
             presumption
             in
             him
             to
             offer
             to
             send
             three
             underling
             Bishops
             to
             sit
             with
             him
             in
             deciding
             Controversies
             ;
             as
             though
             he
             were
             not
             the
             
               Vniversal
               Pastour
            
             of
             the
             Church
             himself
             ,
             
               to
               whom
               alone
               by
               Divine
               right
            
             all
             such
             things
             did
             belong
             .
             Such
             language
             as
             this
             would
             have
             become
             the
             
               Head
               of
               the
               Church
            
             ;
             and
             in
             that
             indeed
             he
             had
             shewn
             his
             authority
             .
             But
             for
             him
             sneakingly
             to
             admit
             other
             Bishops
             as
             joynt-commissioners
             ,
             forsooth
             ,
             with
             him
             ;
             and
             that
             by
             the
             Emperours
             appointment
             too
             ;
             What
             did
             he
             else
             but
             betray
             the
             rights
             of
             his
             See
             ,
             and
             expose
             his
             
               Infallible
               Headship
            
             to
             great
             contempt
             ?
             Do
             you
             think
             that
             
               Pope
               Hildebrand
            
             or
             any
             of
             his
             Successours
             would
             have
             done
             this
             ?
             No
             ,
             they
             understood
             their
             power
             far
             better
             then
             so
             ;
             and
             the
             Emperour
             should
             have
             known
             his
             own
             ,
             for
             offering
             such
             an
             Affront
             to
             his
             Holiness
             .
             And
             if
             his
             Bay-leaves
             did
             not
             secure
             him
             ,
             the
             Thunder-bolts
             of
             Excommunication
             might
             have
             lighted
             on
             him
             to
             his
             prejudice
             .
             For
             shame
             then
             never
             say
             ,
             
               That
               Pope
            
             Miltiades
             
               shewed
               his
               authority
            
             ;
             but
             rather
             give
             him
             over
             among
             those
             
               good
               Bishops
            
             of
             Rome
             but
             
               bad
               Popes
            
             ,
             who
             knew
             better
             how
             to
             suffer
             Martyrdom
             ,
             then
             assert
             the
             Authority
             of
             the
             
               Roman
               See.
            
             I
             pray
             imagine
             but
             Paul
             5.
             or
             any
             other
             of
             our
             stout-spirited
             Popes
             in
             Miltiades
             his
             place
             ,
             Would
             they
             have
             taken
             such
             things
             at
             Constantines
             hands
             as
             poor
             Miltiades
             did
             ?
             and
             ,
             for
             all
             that
             we
             see
             ,
             was
             very
             well
             contented
             too
             ;
             and
             thought
             he
             did
             but
             his
             duty
             in
             doing
             what
             the
             Emperour
             bid
             him
             .
             Would
             they
             have
             been
             contented
             to
             have
             had
             a
             cause
             once
             passed
             
             the
             
               Infallible
               judgement
            
             of
             the
             
               Roman
               See
            
             ,
             to
             be
             resumed
             again
             ,
             and
             handled
             in
             another
             Council
             ,
             as
             though
             there
             could
             be
             any
             suspicion
             that
             all
             things
             were
             not
             rightly
             carried
             there
             ?
             and
             that
             after
             all
             this
             too
             ,
             the
             Emperour
             should
             undertake
             to
             give
             the
             final
             decision
             to
             it
             ?
             would
             these
             things
             have
             been
             born
             with
             by
             any
             of
             our
             
               Infallible
               Heads
            
             of
             the
             Church
             ?
             But
             good
             Miltiades
             must
             be
             excused
             ,
             he
             went
             as
             far
             as
             his
             knowledge
             carried
             him
             ,
             and
             thought
             he
             might
             do
             good
             service
             to
             the
             Church
             in
             what
             he
             did
             ;
             and
             that
             was
             it
             he
             looked
             at
             more
             then
             the
             grandeur
             of
             his
             See.
             The
             good
             Bishops
             then
             were
             just
             crept
             out
             of
             the
             Flames
             of
             persecution
             ,
             and
             they
             thought
             it
             a
             great
             matter
             that
             they
             had
             liberty
             themselves
             ,
             and
             did
             not
             much
             concern
             themselves
             about
             those
             Vsurpations
             which
             the
             Pride
             and
             Ease
             of
             the
             following
             ages
             gave
             occasion
             for
             .
             They
             were
             sorry
             to
             see
             a
             Church
             that
             had
             survived
             the
             cruel
             Flames
             of
             Dioclesians
             persecution
             ,
             so
             suddenly
             to
             feel
             
               new
               ones
            
             in
             her
             own
             bowels
             ;
             that
             a
             Church
             whose
             constitution
             was
             so
             strong
             as
             to
             endure
             Martyrdomes
             ,
             should
             no
             sooner
             be
             at
             ease
             but
             she
             begins
             to
             putrifie
             ,
             and
             to
             be
             fly-blown
             with
             heats
             and
             divisions
             among
             her
             members
             ;
             and
             that
             her
             own
             Children
             should
             rake
             in
             those
             wounds
             ,
             which
             the
             violence
             of
             her
             professed
             enemies
             had
             caused
             in
             her
             ;
             and
             therefore
             these
             good
             Bishops
             used
             their
             care
             and
             industry
             to
             close
             them
             up
             ;
             and
             rather
             rejoyced
             they
             had
             so
             good
             an
             Emperour
             who
             would
             concern
             himself
             so
             much
             in
             healing
             the
             
               Churches
               breaches
            
             ,
             then
             dispute
             his
             Authority
             or
             disobey
             his
             Commands
             .
             And
             if
             
               Constantine
               doth
               express
               himself
               unwilling
               to
               engage
               himself
               to
               meddle
               in
               a
               business
               concerning
               the
               Bishops
               of
               the
               Church
               ,
            
             it
             was
             out
             of
             his
             tender
             respect
             to
             those
             Bishops
             who
             had
             manifested
             their
             piety
             and
             sincerity
             so
             much
             in
             their
             late
             persecutions
             ,
             and
             not
             from
             any
             Question
             of
             his
             own
             Authority
             in
             it
             .
             For
             that
             he
             after
             sufficiently
             asserted
             ,
             not
             only
             in
             his
             own
             actions
             ,
             but
             when
             the
             case
             of
             Felix
             of
             Aptung
             was
             thought
             not
             sufficiently
             scanned
             at
             Rome
             ,
             in
             appointing
             (
             about
             four
             months
             after
             the
             judgement
             at
             
               Rome
               )
               Aelianus
            
             the
             Proconsul
             of
             Africa
             to
             examine
             the
             case
             of
             Felix
             the
             Bishop
             of
             Aptung
             ,
             
             who
             had
             ordained
             Caecilian
             .
             To
             this
             the
             Donatists
             pleaded
             ,
             
             
               That
               a
               Bishop
               ought
               not
               to
               be
               tryed
               by
               Proconsular
               judgement
               :
            
             to
             which
             St.
             Austin
             Answers
             ,
             
               That
               it
               was
               not
               his
               own
               seeking
               ,
               but
               the
               Emperours
               appointing
               ,
               to
               whose
               care
               and
               charge
               that
               business
               did
               chiefly
               belong
               ,
               of
               which
               he
               must
               give
               an
               account
               to
               God.
            
             And
             can
             it
             now
             enter
             into
             any
             head
             but
             yours
             ,
             that
             for
             all
             this
             the
             Emperour
             looked
             on
             the
             judgement
             of
             this
             cause
             as
             
               a
               thing
               not
               belonging
               to
               his
               Authority
               ?
            
             They
             who
             can
             believe
             such
             things
             as
             these
             ,
             and
             notwithstanding
             all
             the
             circumstances
             of
             this
             story
             can
             think
             the
             
               Popes
               Vniversal
               Pastourship
            
             was
             then
             owned
             ,
             the
             most
             I
             can
             say
             of
             them
             ,
             is
             ,
             that
             they
             are
             in
             a
             fair
             way
             to
             believe
             Transubstantiation
             ;
             there
             being
             nothing
             so
             improbable
             ,
             but
             upon
             equal
             grounds
             they
             may
             judge
             it
             true
             .
          
           
             
             
               That
               the
               Pope
               had
               no
               Supremacy
               over
               other
               Patriarchs
               ,
            
             his
             Lordship
             saith
             ,
             That
             ,
             
             
               were
               all
               other
               Records
               of
               Antiquity
               silent
               ,
               the
               Civil
               Law
               is
               proof
               enough
               ;
               And
               that
               's
               a
               Monument
               of
               the
               Primitive
               Church
               .
               The
               Text
               there
               is
               ,
            
             A
             Patriarchâ
             non
             datur
             appellatio
             .
             
               From
               a
               Patriarch
               there
               lyes
               no
               appeal
               .
               No
               appeal
               .
               Therefore
               every
               Patriarch
               was
               alike
               Supreme
               in
               his
               own
               Patriarchate
               .
               Therefore
               the
               Pope
               then
               had
               no
               Supremacy
               over
               the
               whole
               Church
               .
            
             
             
               Therefore
               certainly
               not
               then
               received
               as
               universal
               Pastor
               .
            
             Two
             things
             you
             answer
             to
             this
             .
             1.
             
             
               That
               this
               reacheth
               not
               the
               difference
               between
               Patriarchs
               themselves
               ,
               
               who
               must
               have
               some
               higher
               ordinary
               Tribunal
               ,
               where
               such
               causes
               may
               be
               heard
               and
               determined
               .
            
             Very
             well
             argued
             against
             the
             Pope's
             power
             of
             judging
             :
             
             for
             ,
             in
             case
             of
             a
             difference
             between
             him
             and
             the
             other
             Patriarchs
             ,
             who
             must
             decide
             the
             difference
             ?
             Himself
             no
             doubt
             !
             But
             still
             ,
             it
             is
             your
             way
             to
             beg
             that
             you
             can
             never
             prove
             ;
             for
             you
             herein
             suppose
             the
             
               Pope
               to
               be
               above
               all
               Patriarchs
               ,
            
             which
             you
             know
             is
             the
             thing
             in
             dispute
             .
             Or
             ,
             Do
             you
             suppose
             it
             very
             possible
             ,
             that
             other
             Patriarchs
             may
             quarrel
             and
             fall
             out
             among
             themselves
             ,
             but
             that
             the
             Popes
             are
             alwaies
             such
             mild
             and
             good
             men
             ,
             that
             it
             is
             impossible
             any
             should
             fall
             out
             with
             them
             ,
             or
             they
             with
             others
             ;
             that
             still
             they
             must
             stand
             by
             as
             unconcerned
             in
             all
             the
             quarrels
             of
             the
             
               Christian
               world
            
             ,
             and
             be
             ready
             to
             receive
             complaints
             from
             all
             places
             .
             If
             therefore
             a
             
               General
               Council
            
             must
             not
             be
             the
             Judge
             in
             this
             case
             ,
             I
             pray
             name
             somewhat
             else
             more
             agreeable
             to
             reason
             ,
             and
             the
             practice
             of
             the
             Church
             .
             But
             you
             answer
             .
             2.
             
             
               What
               the
               Law
               saith
               ,
               is
               rightly
               understood
               ,
               and
               must
               be
               explicated
               of
               inferiour
               Clerks
               only
               ,
               who
               were
               not
               (
               of
               ordinary
               course
               )
               to
               appeal
               further
               than
               the
               Patriarch
               ,
               or
               the
               Primate
               of
               their
               Province
               .
               For
               so
               the
               Council
               of
            
             Africk
             
               determines
               .
               But
               't
               is
               even
               there
               acknowledged
               ,
            
             
             
               that
               Bishops
               had
               power
               in
               their
               own
               causes
               to
               appeal
               to
            
             Rome
             .
             This
             answer
             of
             yours
             necessarily
             leads
             us
             to
             the
             debates
             of
             the
             great
             case
             of
             appeals
             to
             Rome
             ,
             as
             it
             was
             managed
             between
             the
             
               African
               Bishops
            
             ,
             and
             the
             Bishops
             of
             Rome
             ,
             by
             which
             we
             shall
             easily
             discover
             the
             weakness
             of
             your
             answer
             ,
             and
             the
             most
             palpable
             fraud
             of
             your
             citation
             ;
             by
             which
             we
             may
             see
             ,
             What
             an
             excellent
             cause
             you
             have
             to
             manage
             ,
             which
             cannot
             be
             defended
             but
             by
             such
             frauds
             as
             here
             you
             make
             use
             of
             ,
             and
             hope
             to
             impose
             upon
             your
             Reader
             by
             .
             Your
             Answer
             therefore
             in
             the
             general
             ,
             is
             ,
             
               That
               the
               Laws
               concerning
               appeals
               ,
               did
               only
               concern
               inferiour
               Clergy-men
               ;
               but
               that
               Bishops
               were
               allowed
               to
               appeal
               to
            
             Rome
             ,
             
               even
               by
               the
               Council
               of
            
             Africk
             ,
             
               which
               not
               only
               decreed
               it
               ,
               but
               acknowledged
               it
               in
               an
               Epistle
               to
               Pope
            
             Boniface
             .
             And
             therefore
             for
             our
             through
             understanding
             the
             truth
             in
             this
             case
             ,
             those
             proceedings
             of
             the
             
               African
               Church
            
             must
             be
             briefly
             explained
             ,
             and
             truly
             represented
             .
             Two
             occasions
             the
             Churches
             of
             Africa
             had
             to
             determine
             in
             the
             case
             of
             Appeals
             to
             Rome
             ;
             the
             first
             in
             the
             Milevitan
             ,
             the
             second
             in
             the
             
               Carthaginian
               Councils
            
             :
             in
             both
             which
             we
             have
             several
             things
             very
             considerable
             to
             our
             purpose
             .
             In
             the
             
               Milevitan
               Council
            
             they
             decree
             ,
             
               That
               whosoever
               would
               appeal
               beyond
               the
               Sea
               ,
               should
               not
               be
               received
               into
               Communion
               by
               any
               in
            
             Africa
             ;
             which
             decree
             is
             supposed
             by
             some
             to
             be
             occasioned
             by
             Coelestius
             ,
             having
             recourse
             to
             
               Pope
               Zosimus
            
             ,
             after
             he
             had
             been
             condemned
             in
             Africa
             .
             No
             doubt
             ,
             those
             prudent
             Bishops
             began
             to
             be
             quickly
             sensible
             of
             the
             monstrous
             inconvenience
             which
             would
             speedily
             follow
             upon
             the
             permission
             of
             such
             appeals
             to
             Rome
             ;
             for
             by
             that
             means
             they
             should
             never
             preserve
             any
             discipline
             in
             their
             Churches
             ,
             but
             every
             person
             ,
             who
             was
             called
             in
             Question
             for
             any
             crimes
             ,
             
             would
             slight
             the
             Bishops
             of
             those
             Churches
             ,
             and
             presently
             appeal
             to
             Rome
             .
             To
             prevent
             which
             mischief
             ,
             they
             make
             that
             
               excellent
               Canon
            
             ,
             which
             allows
             only
             liberty
             of
             appealing
             to
             the
             Councils
             of
             Africa
             ,
             or
             to
             the
             Primates
             of
             their
             Province
             ,
             but
             absolutely
             forbids
             all
             forein
             appeals
             .
             All
             the
             difficulty
             is
             ,
             Whether
             this
             Canon
             only
             concerned
             the
             
               Inferiour
               Clergy
            
             ,
             as
             you
             say
             ,
             (
             and
             which
             is
             all
             that
             the
             greatest
             of
             your
             side
             have
             said
             in
             it
             )
             or
             ,
             Whether
             it
             doth
             not
             take
             away
             all
             appeals
             of
             Bishops
             too
             .
             For
             which
             we
             need
             no
             more
             than
             produce
             the
             Canon
             it self
             ,
             as
             it
             is
             extant
             in
             the
             authentick
             collection
             of
             the
             Canons
             of
             the
             
               African
               Church
            
             .
             In
             which
             is
             an
             express
             clause
             ,
             
               declaring
               
               that
               the
               same
               thing
               had
               been
               often
               determined
               in
               the
               case
               of
               Bishops
               .
            
             Which
             ,
             because
             it
             strikes
             home
             ,
             therefore
             Perron
             and
             others
             have
             no
             other
             shift
             ,
             but
             to
             say
             ,
             That
             this
             clause
             was
             not
             in
             the
             original
             
               Milevitan
               Canons
            
             ,
             but
             was
             inserted
             afterwards
             .
             But
             why
             do
             not
             they
             ,
             who
             assert
             such
             bold
             things
             ,
             produce
             the
             true
             authentick
             Copy
             of
             these
             
               Milevitan
               Canons
            
             ?
             that
             we
             may
             see
             ,
             What
             is
             genuine
             ,
             and
             what
             not
             :
             But
             ,
             suppose
             we
             should
             grant
             ,
             that
             this
             clause
             was
             inserted
             afterwards
             ,
             it
             will
             be
             rather
             for
             the
             advantage
             ,
             than
             prejudice
             of
             our
             cause
             .
             For
             which
             we
             must
             consider
             ,
             that
             in
             the
             time
             of
             
               Aurelius
               Bishop
            
             of
             Carthage
             ,
             there
             had
             been
             very
             many
             Councils
             celebrated
             there
             :
             no
             fewer
             than
             seventeen
             Justellus
             and
             others
             reckon
             .
             But
             a
             general
             Council
             meeting
             at
             Carthage
             A.
             D.
             419.
             (
             which
             was
             about
             three
             years
             after
             that
             
               Milevitan
               Council
            
             which
             was
             held
             416.
             as
             appears
             by
             the
             Answer
             of
             Innocentius
             to
             it
             ,
             
               A.
               D.
            
             417.
             )
             at
             the
             end
             of
             the
             first
             Session
             they
             reviewed
             the
             Canons
             of
             those
             lesser
             Councils
             ,
             and
             out
             of
             them
             all
             composed
             that
             
               Codex
               Canonum
               Ecclesiae
               Africanae
            
             ,
             as
             Justellus
             at
             large
             proves
             in
             the
             preface
             to
             his
             edition
             of
             it
             .
             So
             that
             if
             this
             clause
             were
             inserted
             ,
             it
             must
             be
             inserted
             then
             ,
             for
             it
             is
             well
             known
             ,
             that
             the
             case
             of
             Appeals
             was
             then
             at
             large
             debated
             ;
             and
             by
             that
             means
             it
             received
             a
             more
             general
             authority
             by
             passing
             in
             this
             
               African
               Council
            
             .
             And
             hence
             it
             was
             that
             this
             Canon
             passed
             with
             this
             clause
             into
             the
             
               Greek
               Churches
            
             ;
             for
             Balsamon
             and
             Zonaras
             both
             acknowledge
             it
             ;
             and
             not
             only
             they
             ,
             but
             many
             ancient
             
               Latin
               Copies
            
             had
             it
             too
             ,
             and
             is
             so
             received
             and
             pleaded
             by
             the
             Council
             of
             Rhemes
             ;
             as
             Hincmarus
             ,
             and
             others
             ,
             have
             already
             proved
             .
             But
             Gracian
             hath
             helped
             it
             well
             out
             ,
             for
             he
             hath
             added
             a
             brave
             Antidote
             at
             the
             end
             of
             it
             ,
             by
             putting
             to
             it
             a
             very
             useful
             clause
             ,
             
               Nisi
               forte
               Romanam
               Sedem
               appellaverit
            
             ;
             by
             which
             the
             Canon
             makes
             excellent
             sense
             ,
             that
             none
             shall
             appeal
             to
             Rome
             ,
             unless
             they
             do
             appeal
             to
             Rome
             ;
             for
             none
             who
             have
             any
             understanding
             of
             the
             state
             of
             those
             Churches
             at
             that
             time
             ,
             do
             make
             the
             least
             Question
             ,
             but
             the
             intent
             of
             the
             Canon
             was
             to
             prohibit
             appeals
             to
             Rome
             ;
             but
             then
             ,
             say
             they
             ,
             They
             were
             only
             
               the
               appeals
               of
               the
               Inferiour
               Clergy
               ,
               which
               were
               to
               be
               ended
               by
               the
               Bishops
               of
               their
               own
               Province
               .
            
          
           
             But
             this
             Answer
             is
             very
             unreasonable
             on
             these
             accounts
             .
             1.
             
             If
             Appeals
             do
             of
             right
             belong
             to
             the
             Bishop
             of
             Rome
             ,
             
             as
             
               Vniversal
               Pastor
               of
               the
               Church
            
             ,
             then
             ,
             Why
             not
             the
             Appeals
             of
             the
             
               Inferiour
               Clergy
            
             ,
             as
             well
             as
             Bishops
             ?
             Indeed
             ,
             if
             Appeals
             were
             challenged
             only
             by
             virtue
             of
             the
             Canons
             ,
             and
             those
             Canons
             limit
             one
             ,
             and
             not
             the
             other
             (
             as
             the
             most
             eager
             pleaders
             for
             Appeals
             in
             that
             age
             ,
             pleaded
             only
             the
             Canons
             of
             the
             Church
             for
             them
             )
             then
             there
             might
             be
             some
             reason
             ,
             Why
             one
             should
             be
             restrained
             ,
             and
             not
             the
             other
             ;
             but
             if
             they
             belong
             to
             him
             by
             
               Divine
               Right
            
             ,
             then
             all
             Appeals
             must
             necessarily
             belong
             to
             him
             .
             2.
             
             If
             Appeals
             belong
             to
             the
             Pope
             ,
             as
             
               Vniversal
               Pastor
            
             ,
             then
             no
             Council
             or
             persons
             had
             any
             thing
             to
             do
             to
             determine
             who
             should
             appeal
             ,
             and
             who
             not
             .
             For
             this
             were
             an
             usurping
             of
             the
             
               Pope's
               priviledge
            
             ,
             for
             he
             to
             whom
             only
             
               the
               right
               of
               Appeals
            
             belongs
             ,
             can
             determine
             ,
             Who
             should
             appeal
             ,
             and
             who
             not
             ;
             and
             where
             ,
             and
             by
             whom
             those
             Controversies
             should
             be
             ended
             .
             So
             that
             the
             very
             act
             of
             the
             Council
             in
             offering
             to
             limit
             Appeals
             ,
             implies
             that
             they
             did
             not
             believe
             any
             such
             
               Vniversal
               Pastorship
            
             in
             the
             Pope
             ;
             for
             ,
             had
             they
             not
             done
             so
             ,
             they
             would
             have
             waited
             his
             judgement
             ,
             and
             not
             offered
             to
             have
             determined
             such
             things
             themselves
             .
             3.
             
             The
             Appeals
             of
             the
             upper
             and
             inferiour
             Clergy
             ,
             cannot
             be
             supposed
             to
             be
             separate
             from
             each
             other
             .
             For
             the
             Appeal
             of
             a
             Presbyter
             doth
             suppose
             the
             impeachment
             of
             the
             Bishop
             for
             some
             wrong
             done
             to
             him
             ,
             as
             in
             the
             
             case
             of
             Apiarius
             accusing
             Vrban
             the
             Bishop
             of
             Sicca
             for
             excommunicating
             him
             .
             So
             that
             the
             Bishop
             becomes
             a
             party
             in
             the
             Appeal
             of
             a
             Presbyter
             .
             And
             if
             Appeals
             be
             allowed
             to
             the
             Bishop
             ,
             it
             is
             supposed
             to
             be
             in
             his
             favour
             ,
             for
             clearing
             of
             his
             right
             the
             better
             ;
             and
             if
             it
             be
             denied
             to
             the
             Presbyter
             ,
             it
             would
             savour
             too
             much
             of
             injustice
             and
             partiality
             .
             4.
             
             The
             reason
             of
             the
             Canon
             extends
             to
             one
             as
             well
             as
             the
             other
             ,
             which
             must
             be
             supposed
             to
             prevent
             all
             those
             troubles
             and
             inconveniencies
             which
             would
             arise
             from
             the
             liberty
             of
             Appeals
             to
             Rome
             ;
             and
             ,
             would
             not
             these
             come
             as
             well
             by
             the
             Appeals
             of
             Bishops
             ,
             as
             of
             
               Inferiour
               Clergy
            
             ?
             Nay
             ,
             Doth
             not
             the
             Canon
             insist
             on
             that
             ,
             that
             no
             Appeals
             should
             be
             made
             from
             the
             Council
             of
             Bishops
             ,
             or
             the
             Primates
             of
             Africa
             ;
             but
             ,
             in
             case
             of
             Bishops
             Appeals
             ,
             this
             would
             be
             done
             as
             well
             as
             the
             other
             :
             and
             therefore
             they
             are
             equally
             against
             the
             reason
             and
             design
             of
             the
             Canon
             .
             5.
             
             The
             case
             of
             Presbyters
             ,
             may
             be
             as
             great
             and
             considerable
             as
             that
             of
             Bishops
             ,
             and
             as
             much
             requiring
             the
             judgement
             of
             the
             
               Vniversal
               Pastor
               of
               the
               Church
            
             .
             As
             ,
             for
             instance
             ,
             that
             very
             case
             which
             probably
             gave
             occasion
             to
             the
             
               Milevitan
               Canon
               ,
               viz.
            
             the
             going
             of
             Coelestius
             to
             Rome
             ,
             being
             condemned
             of
             Heresie
             in
             Africa
             :
             Now
             ,
             What
             greater
             cause
             could
             there
             be
             made
             an
             Appeal
             to
             Rome
             in
             ,
             than
             in
             so
             great
             a
             matter
             of
             Faith
             as
             that
             was
             ,
             about
             the
             necessity
             of
             Grace
             .
             
             And
             therefore
             
               Petrus
               de
               Marcá
            
             proves
             at
             large
             against
             Perron
             ,
             that
             in
             the
             Epistle
             of
             Innocent
             to
             Victricius
             ,
             where
             it
             is
             said
             ,
             
               That
               the
               greater
               causes
               must
               be
               referred
               to
               the
               Apostolick
               See
               ,
            
             is
             not
             to
             be
             understood
             only
             of
             the
             
               causes
               of
               Bishops
            
             ,
             but
             may
             referr
             to
             the
             causes
             of
             Presbyters
             too
             ,
             
               i.
               e.
            
             when
             they
             either
             concern
             
               matter
               of
               Faith
            
             ,
             or
             some
             
               doubtful
               piece
               of
               Church-discipline
            
             .
             6.
             
             The
             Pope
             ,
             notwithstanding
             this
             Canon
             ,
             looked
             on
             himself
             as
             no
             more
             hindred
             from
             receiving
             the
             Appeals
             of
             Presbyters
             ,
             than
             those
             of
             Bishops
             .
             If
             therefore
             any
             difference
             had
             been
             made
             by
             any
             act
             of
             the
             Church
             ,
             surely
             the
             Pope
             would
             have
             remanded
             Presbyters
             back
             to
             their
             own
             Provinces
             again
             ;
             but
             ,
             instead
             of
             that
             ,
             we
             see
             ,
             he
             received
             the
             Appeal
             of
             Apiarius
             .
             But
             ,
             for
             this
             ,
             a
             rare
             Answer
             is
             given
             ,
             
               viz.
               that
               though
               the
               Presbyters
               were
               forbidden
               to
               appeal
               ,
               yet
               the
               Pope
               was
               not
               forbidden
               to
               receive
               them
               ,
               if
               they
               did
               appeal
               .
            
             But
             ,
             to
             what
             purpose
             then
             were
             such
             prohibitions
             made
             ,
             if
             the
             Pope
             might
             by
             his
             open
             incouragement
             of
             them
             upon
             their
             Appeals
             to
             him
             ,
             make
             them
             not
             value
             such
             Canons
             at
             all
             ;
             for
             they
             knew
             ,
             if
             they
             could
             but
             get
             to
             Rome
             ,
             they
             should
             be
             received
             for
             all
             them
             .
          
           
             Notwithstanding
             all
             which
             hath
             been
             said
             ,
             you
             tell
             us
             ,
             
               That
               in
               the
               Council
               of
            
             Africk
             
               it
               was
               acknowledged
            
             ,
             
             
               that
               Bishops
               had
               power
               in
               their
               own
               cause
               ,
               to
               appeal
               to
            
             Rome
             ;
             for
             which
             you
             cite
             in
             your
             Margent
             ,
             
               part
               of
               an
               Epistle
               of
               the
               Council
               to
            
             Boniface
             .
             But
             ,
             with
             what
             honesty
             and
             integrity
             you
             do
             this
             ,
             will
             appear
             by
             the
             story
             .
             Apiarius
             then
             appealing
             to
             Zosimus
             ,
             he
             sends
             over
             Faustinus
             to
             Africa
             ,
             to
             negotiate
             the
             business
             of
             Appeals
             ,
             and
             to
             restore
             Apiarius
             ,
             for
             which
             he
             pleads
             the
             
               Nicene
               Canons
            
             (
             an
             account
             of
             which
             will
             be
             given
             afterwards
             )
             the
             Fathers
             all
             protest
             they
             could
             find
             no
             such
             thing
             there
             ,
             but
             they
             agree
             to
             send
             Deputies
             into
             the
             East
             ,
             to
             fetch
             the
             true
             Canons
             thence
             (
             as
             hath
             been
             related
             already
             )
             in
             the
             mean
             time
             Zosimus
             dyes
             ,
             and
             Boniface
             succeeds
             him
             ;
             but
             for
             the
             better
             satisfaction
             of
             the
             Pope
             ,
             the
             
               Council
               of
               Carthage
            
             dispatch
             away
             a
             Letter
             to
             Boniface
             ,
             to
             give
             him
             an
             account
             of
             their
             proceedings
             ;
             in
             which
             Epistle
             (
             extant
             in
             the
             
               African
               Code
            
             of
             Canons
             )
             after
             they
             have
             given
             an
             account
             of
             the
             business
             of
             Apiarius
             ,
             they
             proceed
             to
             the
             instructions
             which
             Faustinus
             brought
             with
             him
             to
             Africa
             ,
             the
             chief
             of
             which
             is
             that
             concerning
             Appeals
             to
             be
             made
             to
             Rome
             ,
             and
             then
             follow
             those
             words
             which
             you
             quote
             ,
             in
             which
             they
             
             say
             ,
             
               That
               in
               a
               Letter
               written
               the
               year
               before
               to
            
             Zosimus
             ,
             
               they
               had
               granted
               liberty
               to
               Bishops
               ,
               to
               appeal
               to
            
             Rome
             ;
             and
             that
             therein
             
               they
               had
               intimated
               so
               much
               to
               him
               .
            
             
             Thus
             far
             you
             are
             right
             ;
             but
             there
             is
             usually
             some
             mystery
             couched
             in
             your
             ,
             &c.
             for
             you
             know
             very
             well
             ,
             where
             to
             cut
             off
             sentences
             ;
             for
             ,
             had
             you
             added
             but
             the
             next
             words
             ,
             they
             had
             spoiled
             all
             your
             foregoing
             ;
             there
             being
             contained
             in
             them
             ,
             the
             full
             reason
             of
             what
             went
             before
             ,
             
               viz.
               that
               because
               the
               Pope
               pretended
               that
               the
               Appeals
               of
               Bishops
               were
               contained
               in
               the
               Nicene
               Canons
               ,
               they
               were
               contented
               to
               yield
               that
               it
               should
               be
               so
               ,
               till
               the
               true
               Canons
               were
               produced
               .
            
             And
             is
             this
             now
             all
             their
             acknowledgement
             ,
             that
             Bishops
             might
             in
             their
             own
             causes
             appeal
             to
             Rome
             ,
             when
             they
             made
             only
             a
             
               Provisional
               decree
            
             ,
             What
             should
             be
             done
             till
             the
             matter
             came
             to
             a
             resolution
             ?
             But
             if
             you
             will
             throughly
             understand
             what
             their
             final
             judgement
             was
             in
             this
             business
             ,
             I
             pray
             read
             their
             excellent
             Epistle
             to
             
               Pope
               Celestine
            
             ,
             who
             succeeded
             Boniface
             ;
             after
             they
             had
             received
             the
             
               Nicene
               Canons
            
             out
             of
             the
             East
             .
             Which
             being
             so
             excellent
             a
             Monument
             of
             Antiquity
             ,
             
             and
             giving
             so
             great
             light
             to
             our
             present
             Controversie
             ,
             I
             shall
             at
             large
             recite
             and
             render
             it
             ,
             so
             far
             as
             concerns
             this
             business
             .
             
               After
               our
               bounden
               duty
               of
               Salutation
               ,
               we
               earnestly
               beseech
               you
               ,
               that
               hereafter
               you
               admit
               not
               so
               easily
               to
               your
               ears
               those
               that
               come
               from
               hence
               ,
               and
               that
               you
               admit
               no
               more
               into
               communion
               ,
               those
               whom
               we
               have
               cast
               out
               :
               for
               your
               Reverence
               will
               easily
               perceive
               ,
               that
               this
               is
               forbid
               by
               the
               Council
               of
            
             Nice
             .
             
               For
               if
               this
               be
               taken
               care
               for
               ,
               as
               to
               the
               Inferiour
               Clergy
               and
               Laity
               ,
               How
               much
               more
               would
               it
               have
               it
               to
               be
               observed
               in
               Bishops
               ;
               that
               so
               they
               who
               are
               in
               their
               own
               Province
               suspended
               from
               communion
               ,
               be
               not
               hastily
               or
               unduly
               admitted
               by
               your
               Holiness
               .
               Let
               your
               Holiness
               also
               reject
               the
               wicked
               refuges
               of
               Priests
               and
               Inferiour
               Clerks
               ;
               for
               no
               Canon
               of
               the
               Fathers
               hath
               taken
               that
               from
               the
               Church
               of
            
             Africk
             ;
             
               and
               the
               decrees
               of
            
             Nice
             
               hath
               subjected
               both
               the
               Inferiour
               Clergy
               ,
               and
               Bishops
               ,
               io
               their
               Metropolitans
               .
               For
               they
               have
               most
               wisely
               and
               justly
               provided
               ,
               that
               every
               business
               be
               determined
               in
               the
               place
               where
               it
               begun
               :
               and
               that
               the
               Grace
               of
               the
               Holy
               Spirit
               will
               not
               be
               wanting
               to
               every
               Province
               ,
               that
               so
               equity
               may
               be
               prudently
               discovered
               ,
               and
               constantly
               held
               by
               Christ's
               Priests
               .
               Especially
               seeing
               that
               it
               is
               lawful
               to
               every
               one
               ,
               if
               he
               be
               offended
               ,
               to
               appeal
               to
               the
               Council
               of
               the
               Province
               ,
               or
               even
               to
               an
               Vniversal
               Council
               .
               Vnless
               perhaps
               some
               body
               believe
               that
               God
               can
               inspire
               to
               every
               one
               of
               us
               ,
               the
               justice
               of
               examination
               of
               a
               cause
               ,
               and
               refuse
               it
               to
               a
               multitude
               of
               Bishops
               assembled
               in
               Council
               .
               Or
               ,
               How
               can
               a
               judgement
               made
               beyond
               the
               
               Sea
               be
               valid
               ,
               to
               which
               the
               persons
               of
               necessary
               witnesses
               cannot
               be
               brought
               ,
               by
               reason
               of
               the
               infirmity
               of
               their
               sex
               and
               age
               ,
               or
               of
               many
               other
               intervening
               impediments
               .
               For
               this
               sending
               of
               men
               to
               us
               from
               your
               Holiness
               ,
               we
               do
               not
               find
               commanded
               by
               any
               Synod
               of
               the
               Fathers
               .
               And
               as
               for
               that
               which
               you
               did
               long
               since
               send
               to
               us
               by
            
             Faustinus
             
               our
               Fellow-Bishop
               ,
               as
               belonging
               to
               the
               Council
               of
            
             Nice
             ,
             
               we
               could
               not
               find
               it
               in
               the
               truest
               Copies
               of
               the
               Council
               ,
               sent
               by
               holy
            
             Cyril
             
               our
               Colleague
               ,
               Bishop
               of
            
             Alexandria
             ,
             
               and
               by
               the
               venerable
            
             Atticus
             
               Bishop
               of
            
             Constantinople
             :
             
               which
               also
               we
               sent
               to
               your
               predecessor
            
             Boniface
             ,
             
               of
               happy
               memory
               ,
               by
            
             Innocent
             
               a
               Presbyter
               ,
               and
            
             Marcellus
             
               a
               Deacon
               .
               Take
               heed
               also
               of
               sending
               to
               us
               any
               of
               your
               Clerks
               for
               executors
               ,
               to
               those
               who
               desire
               it
               ,
               lest
               we
               seem
               to
               bring
               the
               swelling
               pride
               of
               the
               world
               into
               the
               Church
               of
               Christ
               ,
               which
               beareth
               the
               light
               of
               simplicity
               ,
               and
               the
               brightness
               of
               humility
               before
               them
               that
               desire
               to
               see
               God.
               And
               concerning
               our
               Brother
            
             Faustinus
             (
             Apiarius
             
               being
               now
               for
               his
               wickedness
               cast
               out
               of
               the
               Church
               of
               Christ
               )
               we
               are
               confident
               ,
               that
               our
               brotherly
               love
               continuing
               through
               the
               goodness
               and
               moderation
               of
               your
               Holiness
               ,
            
             Africa
             
               shall
               no
               more
               be
               troubled
               with
               him
               .
            
             Thus
             I
             have
             at
             large
             produced
             this
             noble
             Monument
             of
             the
             prudence
             ,
             courage
             ,
             and
             simplicity
             of
             the
             
               African
               Fathers
            
             ;
             enough
             to
             put
             any
             reasonable
             man
             out
             of
             the
             fond
             conceit
             of
             an
             
               Vniversal
               Pastorship
            
             of
             the
             Bishop
             of
             Rome
             .
             I
             wonder
             not
             that
             Baronius
             saith
             ,
             
               There
               are
               some
               hard
               things
               in
               this
               Epistle
               ,
            
             that
             Perron
             sweats
             and
             toils
             so
             much
             to
             so
             little
             purpose
             ,
             to
             enervate
             the
             force
             of
             it
             ;
             for
             ,
             as
             long
             as
             the
             records
             of
             it
             last
             ,
             we
             have
             an
             impregnable
             Bulwark
             against
             the
             Vsurpations
             of
             the
             Church
             of
             Rome
             .
             And
             methinks
             you
             might
             blush
             for
             shame
             to
             produce
             those
             
               African
               Fathers
            
             ,
             as
             determining
             the
             Appeals
             of
             Bishops
             to
             Rome
             ,
             who
             ,
             with
             as
             much
             evidence
             and
             reason
             ,
             as
             courage
             and
             resolution
             ,
             did
             finally
             oppose
             it
             .
             What
             can
             be
             said
             more
             convincingly
             against
             these
             Appeals
             ,
             than
             is
             here
             urged
             by
             them
             :
             That
             they
             have
             neither
             authority
             from
             Councils
             ,
             nor
             any
             Foundation
             in
             
               Justice
               and
               Equity
            
             ;
             that
             
               God's
               presence
            
             was
             as
             well
             in
             Africk
             as
             Rome
             (
             no
             doubt
             then
             they
             never
             imagined
             any
             Infallibility
             there
             )
             that
             the
             proceedings
             of
             the
             
               Roman
               Bishop
            
             were
             so
             far
             from
             the
             simplicity
             and
             humility
             of
             the
             Gospel
             ,
             that
             they
             tended
             only
             to
             nourish
             
               swelling
               pride
            
             ,
             and
             
               secular
               ambition
            
             in
             the
             Church
             .
             That
             the
             Pope
             had
             no
             authority
             to
             send
             Legats
             to
             hear
             causes
             ,
             and
             they
             hoped
             they
             should
             be
             no
             more
             troubled
             with
             such
             as
             Faustinus
             was
             .
             All
             these
             things
             are
             so
             evident
             in
             this
             testimony
             ,
             that
             it
             were
             a
             disparagement
             to
             it
             to
             offer
             more
             at
             large
             to
             explain
             them
             .
             I
             hope
             then
             ,
             this
             will
             make
             you
             sensible
             of
             the
             injury
             you
             have
             done
             the
             
               African
               Fathers
            
             ,
             by
             saying
             ,
             that
             they
             determined
             ,
             the
             causes
             of
             Bishops
             might
             be
             heard
             at
             Rome
             .
          
           
             Your
             Answer
             to
             the
             place
             of
             S.
             Gregory
             ,
             
             which
             his
             Lordship
             produceth
             concerning
             Appeals
             ,
             
             
               viz.
               that
               the
               Patriarch
               is
               to
               put
               a
               final
               end
               to
               those
               causes
               ,
               which
               come
               before
               him
               by
               Appeal
               from
               Bishops
               and
               Arch-Bishops
               ,
            
             is
             the
             very
             same
             ,
             that
             it
             speaks
             only
             of
             the
             
               Inferiour
               Clergy
            
             ,
             and
             therefore
             is
             taken
             off
             already
             .
             
               But
               you
               wonder
               his
               Lordship
               should
               expose
               to
               view
               the
               following
               words
               of
               S.
            
             Gregory
             ,
             
               where
               there
               is
               neither
               Metropolitan
               ,
               nor
               Patriarch
               of
               that
               Diocese
               ,
               there
               they
               are
               to
               have
               recourse
               to
               the
               See
               Apostolick
               ,
               as
               being
               the
               Head
               of
               all
               Churches
               .
               Then
               surely
               it
               follows
               ,
               say
               you
               ,
               the
               Bishop
               of
            
             Rome
             
               's
               Jurisdiction
               ,
               is
               not
               only
               over
               the
               Western
               ,
               and
               Southern
               Provinces
               ,
               but
               over
               the
               whole
               Church
               ,
               whither
               the
               Jurisdiction
               of
               Patriarchs
               and
               Metropolitans
               never
               extended
               .
            
             See
             how
             well
             you
             make
             good
             the
             common
             saying
             ,
             That
             
               Ignorance
               is
               the
               cause
               of
               Admiration
            
             ;
             for
             ,
             Wherefore
             should
             you
             wonder
             at
             his
             Lordships
             producing
             these
             words
             ;
             if
             you
             had
             either
             understood
             ,
             or
             considered
             the
             abundant
             Answers
             which
             he
             gives
             to
             them
             ?
             
             1.
             
             
               That
               if
               
               there
               be
               a
               Metropolitan
               ,
               or
               a
               Patriarch
               ,
               in
               those
               Churches
               ,
               his
               judgement
               is
               final
               ,
               and
               there
               ought
               to
               be
               no
               Appeal
               to
            
             Rome
             .
             2.
             
             
               It
               is
               as
               plain
               ,
               that
               in
               those
               ancient
               times
               of
               Church-Government
               ,
            
             Britain
             
               was
               never
               subject
               to
               the
               See
               of
            
             Rome
             (
             of
             which
             afterwards
             .
             )
             3.
             
             
               It
               will
               be
               hard
               for
               any
               man
               to
               prove
               ,
               that
               there
               were
               any
               Churches
               then
               in
               the
               world
               ,
               which
               were
               not
               under
               some
               either
               Patriarch
               or
               Metropolitan
               .
            
             4.
             
             
               If
               any
               such
               were
               ,
               't
               is
            
             gratis
             dictum
             ,
             
               and
               impossible
               to
               be
               proved
               ,
               that
               all
               such
               Churches
               ,
               where-ever
               seated
               in
               the
               world
               ,
               were
               obliged
               to
               depend
               on
            
             Rome
             .
             And
             ,
             Do
             you
             still
             wonder
             why
             his
             Lordship
             produces
             these
             words
             ?
             I
             may
             more
             justly
             wonder
             why
             you
             return
             no
             Answer
             to
             what
             his
             Lordship
             here
             sayes
             .
             But
             still
             the
             
               Caput
               omnium
               Ecclesiarum
            
             sticks
             with
             you
             ;
             if
             his
             Lordship
             hath
             not
             particularly
             spoken
             to
             that
             ,
             it
             was
             ,
             because
             his
             whole
             discourse
             was
             sufficient
             to
             a
             man
             of
             ordinary
             capacity
             ,
             to
             let
             him
             see
             ,
             that
             no
             more
             could
             be
             meant
             by
             it
             ,
             but
             some
             preheminence
             of
             that
             Church
             above
             others
             in
             regard
             of
             order
             and
             dignity
             ,
             but
             no
             such
             thing
             as
             
               Vniversal
               Power
               and
               Jurisdiction
            
             was
             to
             be
             deduced
             from
             it
             .
             And
             if
             Gregory
             understood
             more
             by
             it
             ,
             as
             his
             Lordship
             saith
             ,
             'T
             is
             
               gratis
               dictum
            
             ,
             and
             Gregory
             himself
             was
             not
             a
             person
             to
             be
             believed
             in
             his
             own
             cause
             .
             But
             now
             ,
             as
             you
             express
             it
             ,
             
               his
               Lordship
               takes
               a
               leap
               from
               the
               Church
               of
            
             Rome
             ,
             
             
               to
               the
               Church
               of
            
             England
             :
             No
             ,
             neither
             his
             Lordship
             ,
             nor
             we
             ,
             take
             a
             leap
             from
             thence
             hither
             ;
             but
             you
             are
             the
             men
             who
             leap
             over
             the
             Alps
             ,
             from
             the
             Church
             of
             England
             ,
             to
             that
             of
             Rome
             ,
             We
             plead
             as
             his
             Lordship
             doth
             truly
             ,
             
               That
               in
               the
               ancient
               times
               of
               the
               Church
               ,
            
             Britain
             
               was
               never
               subject
               to
               the
               See
               of
            
             Rome
             ,
             
               but
               being
               one
               of
               the
               Western
               Dioceses
               of
               the
               Empire
               ,
               it
               had
               a
               Primate
               of
               its
               own
               .
            
             This
             ,
             you
             say
             ,
             his
             Lordship
             should
             have
             proved
             ,
             
             and
             not
             meerly
             said
             .
             But
             ,
             What
             an
             unreasonable
             man
             are
             you
             ,
             who
             would
             put
             his
             Lordship
             to
             prove
             Negatives
             ;
             if
             you
             challenge
             a
             right
             which
             the
             Pope
             hath
             over
             us
             ,
             it
             is
             your
             business
             to
             prove
             it
             ;
             his
             Lordship
             gave
             a
             sufficient
             reason
             for
             what
             he
             said
             ,
             
               in
               saying
               that
            
             Britain
             
               was
               one
               of
               the
               Dioceses
               of
               the
               Empire
               ,
               and
               therefore
               had
               a
               Primate
               of
               her
               own
               .
            
             This
             you
             deny
             not
             ,
             but
             say
             ,
             this
             only
             proves
             ,
             
               That
               the
               Inferiour
               Clergy
               could
               not
               appeal
               to
            
             Rome
             .
             What
             again
             ?
             but
             this
             subterfuge
             hath
             been
             prevented
             already
             .
             But
             to
             pass
             by
             what
             without
             any
             shadow
             of
             proof
             you
             say
             
               of
               the
               Patriarch
               of
            
             Constantinople
             
               's
               being
               subject
               to
               the
               Pope
               ;
               and
               Pope
            
             Urban
             
               's
               calling
            
             Anselm
             
               the
               Patriarch
               of
               the
               other
               world
            
             ;
             which
             we
             are
             far
             from
             making
             the
             least
             ground
             to
             make
             Canterbury
             a
             
               Patriarchal
               See
            
             ;
             which
             ,
             as
             far
             as
             concerns
             the
             rights
             of
             Primacy
             ,
             was
             so
             long
             before
             the
             Synod
             of
             Bar
             in
             Apulia
             ;
             we
             come
             to
             that
             which
             is
             more
             material
             ,
             viz.
             your
             attempt
             to
             prove
             ,
             That
             Britain
             
               was
               anciently
               subject
               to
               the
               See
               of
            
             Rome
             ;
             for
             which
             you
             instance
             in
             Wilfrid
             
               Arch-Bishop
               of
            
             York
             
               appealing
               to
            
             Rome
             ,
             about
             A.
             D.
             673.
             
               who
               was
               restored
               to
               his
               Bishoprick
               by
               virtue
               of
               the
               sentence
               passed
               in
               his
               behalf
               at
            
             Rome
             ;
             
             
               and
               so
               being
               a
               second
               time
               expelled
               ,
               appealed
               as
               formerly
               ,
               and
               was
               again
               restored
               .
            
             To
             which
             I
             shall
             return
             you
             a
             clear
             and
             full
             Answer
             in
             the
             words
             of
             another
             Arch-Bishop
             ,
             the
             late
             learned
             
               L.
               Primate
               of
            
             Ireland
             .
             
             
               The
               most
               famous
               ,
               saith
               he
               ,
               (
               I
               had
               almost
               said
               the
               only
               )
               appellant
               from
               England
               to
               Rome
               that
               we
               read
               of
               before
               the
               Conquest
               ,
               was
               Wilfride
               Archbishop
               of
               York
               ,
               who
               ,
               notwithstanding
               that
               he
               gained
               sentence
               upon
               sentence
               at
               Rome
               in
               his
               Favour
               ;
               and
               notwithstanding
               that
               the
               Pope
               did
               send
               express
               Nuncio's
               into
               England
               ,
               on
               purpose
               to
               see
               his
               sentence
               executed
               ;
               yet
               he
               could
               not
               obtain
               his
               restitution
               or
               the
               benefit
               of
               his
               sentence
               for
               six
               years
               during
               the
               Raigns
               of
               King
               Egbert
               and
               Alfrede
               his
               son
               .
               Yea
               King
               Alfrede
               told
               the
               Nuncio's
               expresly
               ,
               
                 That
                 he
                 honoured
                 them
                 as
                 his
                 Parents
                 for
                 their
                 grave
                 lives
                 and
                 honourable
                 
                 aspects
                 ;
                 but
                 he
                 could
                 not
                 give
                 any
                 assent
                 to
                 their
                 Legation
                 ,
                 because
                 it
                 was
                 against
                 reason
                 ,
              
               
               
                 that
                 a
                 person
                 twice
                 condemned
                 by
                 the
                 whole
                 Council
                 of
                 the
              
               English
               
                 should
                 be
                 restored
                 upon
                 the
                 Popes
                 letter
                 .
              
               If
               they
               had
               believed
               the
               Pope
               to
               be
               their
               competent
               Judge
               ,
               either
               as
               Universal
               Monarch
               ,
               or
               so
               much
               as
               Patriarch
               of
               Brittain
               ,
               or
               any
               more
               then
               an
               honourable
               Arbitratour
               (
               which
               all
               the
               Patriarchs
               were
               ,
               even
               without
               the
               bounds
               of
               their
               proper
               jurisdictions
               )
               How
               comes
               it
               to
               pass
               that
               two
               Kings
               successively
               ,
               and
               the
               great
               Councils
               of
               the
               Kingdom
               ,
               and
               the
               other
               Archbishop
               Theodore
               with
               all
               the
               prime
               Ecclesiasticks
               ,
               and
               the
               flower
               of
               the
               
                 English
                 Clergy
              
               ,
               did
               so
               long
               and
               so
               resolutely
               oppose
               so
               many
               sentences
               and
               messages
               from
               Rome
               ,
               and
               condemn
               him
               twice
               whom
               the
               Pope
               had
               absolved
               ?
               Consider
               that
               Wilfride
               was
               an
               Archbishop
               ,
               not
               an
               
                 Inferiour
                 Clerk
              
               ;
               and
               if
               an
               appeal
               from
               England
               to
               Rome
               had
               been
               proper
               or
               lawful
               in
               any
               case
               ,
               it
               had
               been
               so
               in
               this
               case
               .
               But
               it
               was
               otherwise
               determined
               by
               those
               who
               were
               most
               concerned
               .
               Malmsbury
               supposeth
               ,
               either
               by
               Inspiration
               ,
               or
               upon
               his
               own
               head
               ,
               that
               the
               King
               and
               the
               Archbishop
               Theodore
               ,
               were
               smitten
               with
               remorse
               before
               their
               deaths
               ,
               for
               the
               injury
               done
               to
               Wilfride
               ,
               and
               the
               slighting
               the
               Popes
               sentence
               ,
               letter
               ,
               and
               Legats
               .
               But
               the
               contrary
               is
               most
               apparently
               true
               ;
               For
               first
               ,
               it
               was
               not
               King
               Alfrede
               alone
               ,
               but
               the
               great
               Council
               of
               the
               Kingdome
               also
               ;
               not
               Theodore
               alone
               ,
               but
               the
               main
               body
               of
               the
               Clergy
               ,
               that
               opposed
               the
               Popes
               letter
               ,
               and
               the
               restitution
               of
               Wilfride
               in
               that
               manner
               as
               it
               was
               decreed
               at
               Rome
               .
               Secondly
               ,
               after
               Alfrede
               and
               Theodore
               were
               both
               dead
               ,
               we
               find
               the
               Popes
               sentence
               ,
               and
               Wilfrides
               restitution
               ,
               still
               opposed
               by
               the
               surviving
               Bishops
               in
               the
               Raign
               of
               Alfredes
               son
               .
               To
               clear
               the
               matter
               past
               contradiction
               ,
               let
               us
               consider
               the
               ground
               of
               this
               long
               and
               bitter
               contention
               ;
               Wilfride
               the
               Archbishop
               was
               become
               a
               great
               Pluralist
               ,
               and
               had
               ingrossed
               into
               his
               hands
               too
               many
               Ecclesiastical
               Dignities
               .
               The
               King
               and
               the
               Church
               of
               England
               thought
               fit
               to
               deprive
               him
               of
               some
               of
               them
               ,
               and
               to
               confer
               them
               upon
               others
               .
               Wilfride
               appealed
               from
               their
               sentence
               to
               Rome
               .
               The
               Pope
               gave
               sentence
               after
               sentence
               in
               favour
               of
               Wilfride
               .
               But
               for
               all
               his
               sentences
               ,
               he
               was
               not
               ,
               he
               could
               not
               be
               restored
               ,
               untill
               he
               had
               quitted
               two
               of
               his
               Monasteries
               which
               were
               in
               Question
               ,
               Hongestilldean
               ,
               and
               Ripon
               ,
               which
               of
               all
               others
               he
               loved
               most
               dearly
               ,
               and
               where
               he
               was
               afterwards
               interred
               .
               This
               was
               not
               a
               Conquest
               ,
               but
               a
               plain
               waving
               of
               his
               sentences
               from
               Rome
               ,
               and
               yielding
               of
               the
               Question
               ;
               for
               those
               had
               been
               the
               chief
               causes
               of
               the
               Controversie
               .
               So
               the
               King
               and
               the
               Church
               after
               Alfredes
               death
               still
               made
               good
               his
               conclusion
               ,
               That
               it
               was
               against
               reason
               ,
               that
               a
               person
               twice
               condemned
               by
               the
               whole
               Council
               of
               the
               English
               ,
               should
               be
               restored
               upon
               the
               
                 Popes
                 Bull.
              
               And
               as
               he
               did
               not
               ,
               so
               neither
               did
               they
               give
               any
               assent
               to
               the
               
                 Popes
                 Legation
              
               .
            
             This
             I
             hope
             may
             suffice
             as
             a
             most
             sufficient
             Answer
             to
             your
             Objection
             from
             Wilfrides
             Appeal
             .
          
           
             But
             you
             would
             seem
             to
             urge
             yet
             further
             for
             the
             ancient
             subjection
             of
             Britain
             to
             the
             Church
             of
             Rome
             ,
             in
             these
             words
             ,
             Again
             ,
             
             
               is
               it
               not
               manifest
               out
               of
               him
            
             (
             Bede
             )
             ,
             
             
               that
               even
               the
               Primitive
               original
               Institution
               of
               our
               English
               Bishops
               is
               from
            
             Rome
             ?
             And
             for
             this
             you
             cite
             a
             letter
             of
             
               Pope
               Gregory
            
             1.
             to
             Augustine
             the
             Monk
             ,
             whom
             you
             call
             our
             
               English
               Apostle
            
             ;
             in
             which
             
               Gregory
               grants
               to
               him
               the
               use
               of
               the
               Pall
               ,
               the
               proper
               badge
               or
               sign
               of
               Archiepiscopal
               Dignity
               ,
               and
               that
               he
               condescended
               ,
               that
               he
               should
               ordain
               twelve
               Bishops
               under
               his
               jurisdiction
               ,
            
             &c.
             
             
               Behold
               here
            
             ,
             say
             you
             ,
             
               the
               original
               Charter
               ,
               as
               I
               may
               say
               ,
            
             
             
               of
               the
               Primacy
               of
            
             Canterbury
             ;
             
               in
               this
               Letter
               and
               Mandate
               of
               the
               Pope
               it
               is
               
               founded
               ;
               nor
               can
               it
               with
               any
               colour
               of
               reason
               be
               drawn
               from
               other
               origin
               .
               And
               by
               vertue
               of
               this
               Grant
               ,
               have
               all
               the
               succeeding
               Bishops
               of
               that
               See
               enjoyn'd
               the
               Dignity
               and
               Authority
               of
               Primats
               of
               this
               Nation
               .
            
             From
             whence
             you
             very
             civilly
             charge
             his
             Lordship
             ,
             
               either
               with
               gross
               Ignorance
               if
               he
               knew
               it
               not
               ;
               or
               with
               great
               Ingratitude
               if
               he
               knew
               it
               .
            
             To
             which
             I
             Answer
             ;
             that
             his
             Lordship
             knowing
             this
             no
             doubt
             very
             well
             ,
             that
             Gregory
             sent
             Austin
             into
             England
             ,
             &c.
             could
             not
             from
             thence
             think
             himself
             bound
             to
             submit
             to
             the
             
               Roman
               Bishop
            
             ;
             and
             it
             had
             been
             more
             pertinent
             to
             your
             purpose
             ,
             not
             to
             charge
             him
             with
             Ingratitude
             ,
             but
             with
             Disobedience
             .
             For
             that
             was
             it
             which
             you
             ought
             to
             prove
             hence
             ,
             that
             the
             Archbishop
             of
             Canterbury
             ought
             still
             to
             be
             subject
             to
             the
             Bishop
             of
             Rome
             ,
             because
             Gregory
             1.
             made
             Augustine
             
               the
               first
               Archbishop
               of
            
             Canterbury
             .
             A
             wonderful
             strong
             Argument
             no
             doubt
             !
             which
             out
             of
             charity
             to
             you
             ,
             we
             must
             further
             examine
             ;
             for
             you
             tell
             us
             ,
             
               The
               Original
               Charter
               of
               the
               Primacy
               of
            
             Canterbury
             
               is
               contained
               in
               that
               Grant.
            
             To
             satisfie
             you
             as
             to
             this
             ,
             two
             things
             are
             to
             be
             considered
             ,
             the
             Primacy
             it self
             ,
             and
             the
             exercise
             of
             it
             by
             a
             particular
             person
             in
             some
             particular
             place
             .
             If
             you
             speak
             of
             the
             Primacy
             it self
             ,
             
               i.
               e.
            
             the
             
               independent
               right
            
             of
             Governing
             the
             Churches
             within
             the
             Provinces
             of
             Britain
             ,
             then
             we
             utterly
             deny
             that
             this
             was
             contained
             in
             that
             Grant.
             For
             Britain
             having
             been
             a
             Province
             before
             ,
             in
             which
             Bishops
             did
             Govern
             Independently
             on
             any
             
               Forrein
               Bishop
            
             ,
             no
             Forrein
             Bishops
             could
             take
             away
             that
             Priviledge
             from
             it
             .
             I
             will
             not
             stand
             here
             to
             deduce
             the
             History
             of
             the
             Bishops
             of
             Britain
             ,
             before
             Augustines
             coming
             into
             England
             ;
             but
             it
             is
             as
             certain
             that
             there
             were
             such
             ,
             as
             it
             is
             that
             St.
             Augustine
             ever
             came
             hither
             .
             For
             not
             only
             all
             our
             own
             Historians
             and
             Bede
             himself
             confess
             it
             ;
             but
             it
             is
             most
             evident
             from
             the
             subscriptions
             of
             three
             of
             them
             to
             the
             
               first
               Council
            
             of
             
               Arles
               ,
               Eborius
            
             of
             
               York
               ,
               Restitutus
            
             of
             London
             ,
             and
             
               Adelfius
               de
               civitate
               Coloniâ
               Londinensium
            
             (
             which
             some
             will
             have
             to
             be
             a
             mistake
             for
             
               Colonia
               Camaloduni
            
             ,
             whether
             by
             that
             ,
             
               Colchester
               ,
               Maldon
            
             ,
             or
             Winchester
             be
             meant
             as
             it
             is
             differently
             thought
             )
             from
             the
             presence
             of
             some
             of
             them
             at
             the
             
               Sardican
               Synod
            
             and
             the
             
               Council
               of
               Ariminum
            
             ,
             as
             appears
             by
             Athanasius
             and
             others
             ;
             but
             this
             I
             suppose
             you
             will
             not
             deny
             ,
             that
             there
             were
             Bishops
             in
             England
             before
             Austin
             came
             .
             And
             ,
             that
             these
             Bishops
             had
             then
             no
             dependence
             on
             the
             See
             of
             Rome
             ,
             if
             it
             were
             not
             sufficiently
             evident
             from
             other
             Arguments
             ,
             the
             relation
             of
             the
             proceedings
             in
             Bede
             himself
             between
             Austin
             and
             them
             ,
             about
             submission
             ,
             would
             abundantly
             discover
             ,
             as
             likewise
             that
             there
             was
             then
             an
             Archbishop
             with
             
               Metropolitical
               power
            
             over
             them
             ,
             whose
             ancient
             seat
             had
             been
             Caerleon
             .
             But
             I
             consider
             not
             this
             Primacy
             now
             as
             in
             any
             particular
             place
             ,
             but
             in
             general
             as
             belonging
             to
             the
             Provinces
             of
             Britain
             ,
             which
             I
             say
             had
             a
             Primacy
             belonging
             to
             it
             ,
             (
             whether
             at
             York
             or
             London
             is
             not
             material
             )
             at
             the
             time
             of
             the
             Council
             of
             Nice
             (
             according
             to
             what
             hath
             been
             formerly
             said
             about
             the
             state
             of
             Churches
             then
             )
             now
             the
             Council
             of
             Nice
             takes
             care
             
               that
               the
               priviledges
               of
               all
               Churches
               should
               be
               preserved
               ,
            
             i.
             e.
             That
             where
             there
             had
             been
             a
             Primacy
             it
             should
             so
             continue
             .
             Now
             therefore
             I
             ask
             ,
             How
             came
             this
             priviledge
             of
             Britain
             to
             be
             lost
             ,
             which
             was
             not
             only
             confirmed
             with
             others
             by
             the
             
               Nicene
               Council
            
             ,
             but
             by
             that
             of
             Chalcedon
             and
             Ephesus
             ,
             in
             which
             the
             ancient
             priviledges
             of
             Churches
             are
             secured
             ?
             what
             right
             had
             Austin
             the
             Monk
             to
             cassate
             the
             ancient
             
               Metropolitical
               power
            
             of
             the
             
               Britannick
               Church
            
             ,
             and
             to
             require
             absolute
             subjection
             to
             himself
             ?
             If
             the
             Pope
             made
             him
             Archbishop
             of
             Canterbury
             ,
             by
             what
             right
             was
             he
             Primate
             over
             the
             
               Britain
               Church
            
             ?
             How
             came
             the
             Archbishop
             then
             in
             being
             to
             lose
             his
             Primacy
             by
             Austins
             coming
             into
             England
             ?
             Was
             it
             because
             the
             
               Britannick
               Church
            
             was
             
             then
             over-run
             with
             Pagan-Saxons
             ,
             and
             the
             visible
             power
             of
             it
             confined
             to
             a
             narrow
             compass
             ?
             Yet
             I
             doubt
             not
             ,
             but
             there
             were
             many
             
               Brittish
               Christians
            
             living
             here
             among
             the
             Saxons
             ,
             though
             oppressed
             by
             them
             ,
             as
             they
             were
             after
             by
             the
             Normans
             (
             for
             ,
             Where
             is
             it
             that
             any
             conquest
             hath
             carried
             away
             all
             the
             inhabitants
             ?
             )
             and
             that
             these
             did
             many
             of
             them
             retain
             their
             Christianity
             ,
             though
             not
             daring
             publickly
             to
             own
             it
             ,
             there
             are
             many
             not
             improbable
             circumstances
             to
             lead
             us
             to
             suppose
             .
             But
             we
             will
             grant
             that
             the
             face
             of
             the
             
               Britannick
               Church
            
             was
             only
             in
             Wales
             ;
             what
             follows
             thence
             ?
             that
             the
             whole
             Province
             had
             lost
             its
             right
             ?
             Let
             us
             suppose
             a
             case
             like
             this
             ;
             as
             that
             the
             Church
             of
             Rome
             should
             be
             over-run
             with
             a
             Barbarous
             people
             (
             as
             it
             was
             by
             the
             Goths
             and
             Vandals
             )
             and
             the
             inhabitants
             destroyed
             ;
             these
             Barbarous
             people
             continuing
             in
             possession
             of
             it
             ,
             and
             that
             a
             Bishop
             should
             have
             been
             sent
             from
             Britain
             to
             convert
             them
             to
             the
             Faith
             ,
             and
             upon
             their
             Conversion
             to
             Govern
             those
             Churches
             ,
             and
             should
             be
             made
             Bishop
             of
             that
             place
             by
             the
             
               Brittish
               Bishops
            
             ;
             Whether
             would
             he
             be
             bound
             to
             continue
             alwayes
             in
             subjection
             to
             them
             or
             no
             ?
             If
             not
             ;
             but
             you
             say
             ,
             
               by
               his
               succession
               in
               the
               See
               of
            
             Rome
             
               he
               enjoyes
               the
               priviledges
               of
               that
               See
               ,
               though
               the
               inhabitants
               be
               altered
            
             ;
             the
             same
             I
             say
             of
             the
             
               Britannick
               Churches
            
             ,
             though
             the
             inhabitants
             were
             altered
             ,
             and
             Saxons
             succeeded
             the
             Britains
             ,
             yet
             the
             priviledge
             of
             the
             Church
             remains
             still
             as
             to
             its
             Primacy
             and
             Independency
             .
             And
             therefore
             the
             Popes
             making
             Augustine
             Archbishop
             ,
             so
             as
             to
             give
             him
             withall
             the
             Primacy
             over
             the
             Churches
             in
             the
             Province
             of
             Britain
             ,
             was
             an
             Vsurpation
             upon
             the
             rights
             of
             our
             Church
             ,
             which
             had
             an
             absolute
             and
             Independent
             Primacy
             within
             it self
             ;
             as
             it
             was
             in
             the
             case
             of
             the
             
               Cyprian
               Bishop
            
             .
             As
             supposing
             those
             ancient
             Sects
             of
             Churches
             which
             are
             over-run
             with
             Turks
             should
             again
             be
             converted
             to
             Christianity
             ,
             the
             Bishops
             of
             those
             Churches
             as
             of
             Ephesus
             or
             the
             like
             would
             enjoy
             the
             same
             rights
             which
             the
             ancient
             Bishops
             had
             ;
             so
             we
             say
             it
             was
             in
             our
             case
             ,
             though
             the
             Nation
             was
             then
             over-spread
             with
             Paganism
             ,
             yet
             Christianity
             returning
             ,
             the
             priviledges
             of
             our
             Churches
             did
             return
             with
             it
             ;
             and
             whosoever
             were
             rightly
             consecrated
             Bishops
             of
             them
             would
             enjoy
             the
             same
             rights
             which
             they
             did
             before
             .
             So
             that
             Gregory
             might
             make
             Austin
             a
             Bishop
             and
             send
             him
             to
             convert
             this
             Nation
             ,
             by
             which
             he
             was
             capable
             to
             Govern
             the
             Churches
             here
             which
             he
             did
             convert
             ,
             but
             he
             could
             not
             give
             to
             him
             the
             right
             over
             these
             Churches
             ,
             which
             Gregory
             had
             no
             power
             over
             himself
             ;
             neither
             could
             Austin
             or
             any
             other
             Archbishop
             of
             Canterbury
             give
             away
             the
             Primacy
             of
             England
             by
             submitting
             himself
             to
             the
             
               Roman
               See.
            
             What
             therefore
             is
             
               Gregories
               Grant
            
             to
             Austin
             ,
             to
             the
             Primacy
             of
             England
             ?
             If
             you
             ask
             then
             ,
             How
             the
             Archbishops
             of
             Canterbury
             come
             to
             be
             Primates
             of
             England
             ?
             I
             Answer
             ,
             1.
             
             This
             Primacy
             must
             be
             lodged
             somewhere
             ;
             and
             it
             is
             not
             unalterably
             fixed
             to
             any
             certain
             place
             ,
             because
             the
             Primacy
             belongs
             to
             the
             Church
             and
             not
             to
             a
             particular
             See.
             2.
             
             It
             is
             in
             the
             power
             of
             Princes
             to
             fix
             the
             
               Metropolitan
               See
            
             in
             what
             place
             is
             judged
             most
             convenient
             ;
             thence
             have
             been
             the
             frequent
             removes
             of
             Episcopal
             and
             See's
             ;
             as
             is
             evident
             in
             many
             examples
             in
             
               Ecclesiastical
               history
            
             ,
             particularly
             in
             
               Justiniana
               Prima
            
             made
             a
             Metropolis
             by
             Justinian
             .
             3.
             
             Where
             ever
             the
             Primacy
             is
             lodged
             it
             retains
             its
             
               ancient
               priviledges
            
             ;
             so
             that
             there
             is
             no
             need
             of
             a
             succession
             of
             our
             Archbishops
             from
             the
             
               Brittish
               Archbishops
            
             of
             Caerleon
             to
             preserve
             the
             
               Brittish
               Primacy
            
             ;
             but
             that
             See
             being
             removed
             by
             the
             Power
             of
             Princes
             ;
             the
             Primacy
             still
             remains
             the
             same
             ,
             that
             it
             was
             in
             the
             
               Brittish
               Metropolitans
            
             .
             And
             thus
             I
             hope
             I
             have
             shewn
             you
             ,
             that
             the
             
               Original
               Charter
               of
               the
               Archbishop
               of
            
             Canterbury's
             Primacy
             ,
             was
             not
             contained
             in
             the
             Popes
             grant
             to
             Austin
             .
          
           
           
             
             From
             hence
             we
             proceed
             again
             to
             the
             case
             of
             the
             
               African
               Churches
               ;
               for
            
             (
             as
             his
             Lordship
             saith
             )
             the
             African
             
               Prelates
               finding
               that
               all
               succeeding
               Popes
               were
               not
               of
            
             Melchiades
             
               his
               temper
            
             ,
             
             
               set
               themselves
               to
               assert
               their
               own
               liberties
               ,
               and
               held
               it
               out
               stoutly
               against
            
             Zozimus
             ,
             Boniface
             1
             ,
             and
             Caelestine
             1.
             
               who
               were
               successively
               Bishops
               of
            
             Rome
             .
             
               At
               last
               ,
               it
               was
               concluded
               in
               the
               sixth
               Council
               of
            
             Carthage
             ,
             
               (
               wherein
               were
               assembled
               two
               hundred
               and
               seventeen
               Bishops
               ,
               of
               which
               St.
            
             Augustine
             
               himself
               was
               one
               )
               that
               they
               would
               not
               give
               way
               to
               such
               a
               manifest
               encroachment
               upon
               their
               rights
               and
               liberties
               ;
               and
               thereupon
               gave
               present
               notice
               to
            
             Caelestine
             
               to
               forbear
               sending
               his
               Officers
               amongst
               them
               ,
               lest
               he
               should
               seem
               to
               induce
               the
               swelling
               pride
               of
               the
               World
               into
               the
               Church
               of
               Christ.
               And
               this
               is
               said
               to
               have
               amounted
               into
               a
               formal
               separation
               from
               the
               Church
               of
            
             Rome
             ;
             
               and
               to
               have
               continued
               for
               the
               space
               of
               somewhat
               more
               then
               one
               hundred
               years
               .
               For
               which
               his
               Lordship
               produceth
               two
               publick
               instruments
               extant
               among
               the
               ancient
               Councils
               ;
               the
               one
               an
               Epistle
               from
            
             Boniface
             2.
             
               in
               whose
               time
               the
               reconciliation
               to
            
             Rome
             
               is
               said
               to
               be
               made
               by
            
             Eulalius
             
               then
               Bishop
               of
            
             Carthage
             ;
             
               but
               the
               separation
            
             ,
             instigante
             Diabolo
             ,
             
               by
               the
               Temptation
               of
               the
               Devil
               .
               The
               other
               is
               an
            
             exemplar
             precum
             ,
             
               or
               Copy
               of
               the
               Petition
               of
               the
               same
            
             Eulalius
             ,
             
               in
               which
               he
               damns
               and
               curses
               all
               those
               his
               Predecessours
               which
               went
               against
               the
               Church
               of
            
             Rome
             .
             
               Now
               his
               Lordship
               urges
               from
               hence
               ;
               Either
               these
               Instruments
               are
               true
               ,
               or
               false
               .
               If
               they
               be
               false
               ,
               then
            
             Boniface
             2.
             
               and
               his
               Accomplices
               at
            
             Rome
             ,
             
               or
               some
               for
               them
               are
               notorious
               forgers
               ,
               and
               that
               of
               Records
               of
               great
               consequence
               to
               the
               Government
               and
               peace
               of
               the
               whole
               Church
               of
               Christ
               ,
               and
               to
               the
               perpetual
               Infamy
               of
               that
               See
               ,
               and
               all
               this
               foolishly
               and
               to
               no
               purpose
               :
               On
               the
               other
               side
               ,
               if
               these
               instruments
               be
               true
               ;
               then
               't
               is
               manifest
               that
               the
               Church
               of
            
             Africk
             
               separated
               from
               the
               Church
               of
            
             Rome
             ;
             
               which
               separation
               was
               either
               unjust
               ,
               or
               just
               ;
               if
               unjust
               then
               St.
            
             Austin
             ,
             Eugenius
             ,
             Fulgentius
             ,
             
               and
               all
               those
               Bishops
               and
               other
               Martyrs
               which
               suffered
               in
               the
               Vandalike
               persecution
               ,
               dyed
               in
               actual
               and
               unrepented
               Schism
               ,
               and
               out
               of
               the
               Church
               ;
               If
               it
               were
               just
               ,
               then
               is
               it
               far
               more
               lawful
               for
               the
               Church
               of
            
             England
             
               by
               a
               National
               Council
               to
               cast
               off
               the
               Popes
               Vsurpation
               ,
               as
               she
               did
               ,
               than
               it
               was
               for
               the
            
             African
             
               Church
               to
               separate
               ;
               because
               then
               the
            
             African
             
               Church
               excepted
               only
               against
               the
               Pride
               of
            
             Rome
             
               in
               case
               of
               Appeals
               ,
               and
               two
               other
               Canons
               less
               material
               ;
               but
               the
               Church
               of
            
             England
             
               excepts
               (
               besides
               this
               grievance
               )
               against
               many
               corruptions
               in
               Doctrine
               ,
               with
               which
            
             Rome
             
               at
               that
               time
               was
               not
               tainted
               .
               And
               St.
            
             Austin
             
               and
               those
               other
               famous
               men
               durst
               not
               thus
               have
               separated
               from
            
             Rome
             ,
             
               had
               the
               Pope
               had
               that
               powerful
               Principality
               over
               the
               whole
               Church
               of
               Christ
               ,
               and
               that
               by
               Christs
               own
               Ordinance
               and
               Institution
               as
            
             A.
             C.
             
               pretends
               he
               had
            
             .
             This
             is
             the
             substance
             of
             his
             Lordships
             discourse
             to
             which
             we
             must
             consider
             what
             Answer
             you
             return
             .
             Which
             in
             short
             is
             ,
             
               That
               you
               dare
               not
               assert
               the
               credit
               of
               those
               two
               Instruments
               ,
            
             
             
               but
               are
               very
               willing
               to
               think
               them
               forgeries
               ;
               but
               you
               say
               ,
               the
               Schismatical
               separation
               of
               the
            
             African
             
               Church
               from
               the
            
             Roman
             
               is
               inconsistent
               with
               the
               truth
               of
               story
               ,
               and
               confuted
               by
               many
               pregnant
               and
               undeniable
               instances
               ,
               which
               prove
               that
               the
            
             Africans
             
               notwithstanding
               the
               context
               in
               the
               sixth
               Council
               of
            
             Carthage
             
               touching
               matter
               of
               Appeals
               ,
               were
               alwayes
               in
               true
               Catholick
               Communion
               with
               the
            
             Roman
             
               Church
               ,
               even
               during
               the
               term
               of
               this
               pretended
               separation
               .
               For
               which
               you
               produce
               the
               Testimony
               of
               Pope
            
             Caelestine
             
               concerning
               St.
            
             Austin
             ,
             
               the
               proceeding
               of
               Pope
            
             Leo
             
               in
               the
               case
               of
            
             Lupicinus
             ,
             
               the
               Testimonies
               of
            
             Eugenius
             ,
             Fulgentius
             ,
             Gregory
             ,
             
               and
               the
               presence
               of
               some
            
             African
             
               Bishops
               at
            
             Rome
             .
             To
             all
             which
             I
             Answer
             ;
             that
             either
             the
             
               African
               Fathers
            
             did
             persist
             in
             the
             decree
             of
             the
             Council
             of
             Carthage
             ,
             or
             they
             did
             not
             :
             if
             they
             did
             persist
             in
             it
             ,
             and
             no
             separation
             followed
             ;
             then
             the
             casting
             off
             the
             Vsurpations
             of
             the
             
             
               Roman
               See
            
             cannot
             incur
             the
             guilt
             of
             Schism
             ;
             for
             these
             
               African
               Bishops
            
             did
             that
             ,
             and
             it
             seems
             continued
             still
             in
             the
             
               Roman
               Communion
            
             ;
             by
             which
             it
             is
             evident
             that
             the
             
               Roman
               Church
            
             was
             not
             so
             far
             degenerated
             then
             as
             afterwards
             ,
             or
             that
             the
             Authority
             of
             those
             persons
             was
             so
             great
             in
             the
             Church
             ,
             that
             the
             
               Roman
               Bishops
            
             durst
             not
             openly
             break
             with
             them
             ,
             which
             is
             a
             sufficient
             account
             of
             what
             Caelestine
             saith
             concerning
             St.
             Austin
             ,
             that
             he
             lived
             and
             dyed
             in
             the
             Communion
             of
             the
             
               Roman
               Church
            
             .
             If
             you
             say
             the
             reason
             why
             they
             were
             in
             Communion
             with
             the
             
               Roman
               Church
            
             was
             because
             they
             did
             not
             persist
             ;
             you
             must
             prove
             it
             by
             better
             instances
             then
             you
             have
             here
             brought
             ;
             for
             some
             of
             them
             are
             sufficient
             proofs
             of
             the
             contrary
             .
             As
             appears
             by
             the
             case
             of
             Lupicinus
             an
             
               African
               Bishop
            
             appealing
             to
             Leo
             ,
             
             who
             indeed
             was
             willing
             enough
             to
             receive
             him
             ;
             but
             what
             of
             that
             ?
             Did
             not
             the
             
               African
               Bishops
            
             of
             
               Mauritania
               Caesariensis
            
             excommunicate
             him
             notwithstanding
             that
             appeal
             ,
             and
             ordained
             another
             in
             his
             place
             ;
             and
             therefore
             the
             Pope
             very
             fairly
             sends
             him
             back
             to
             be
             tryed
             by
             the
             Bishops
             of
             his
             Province
             .
             Which
             instance
             as
             it
             argues
             the
             Popes
             willingness
             to
             have
             brought
             up
             Appeals
             among
             them
             ,
             so
             it
             shews
             the
             continuance
             of
             their
             stoutness
             in
             opposing
             them
             .
             And
             even
             
               Pope
               Gregory
            
             so
             long
             after
             ,
             
             though
             in
             his
             time
             the
             business
             of
             Appeals
             was
             much
             promoted
             at
             Rome
             ;
             yet
             he
             dares
             not
             challenge
             them
             from
             the
             Bishops
             of
             Africa
             ,
             but
             yields
             to
             them
             the
             enjoyment
             of
             those
             priviledges
             which
             they
             said
             they
             had
             enjoyed
             from
             the
             Apostles
             times
             .
             And
             the
             testimonies
             of
             Eugenius
             ,
             and
             Fulgentius
             imply
             nothing
             of
             subjection
             to
             Rome
             ,
             but
             a
             Praeeminence
             which
             that
             Church
             had
             above
             all
             others
             ,
             which
             it
             might
             have
             without
             the
             other
             ;
             as
             London
             may
             I
             hope
             be
             the
             Head-City
             of
             England
             ,
             and
             yet
             all
             other
             Cities
             not
             express
             subjection
             to
             it
             .
             But
             if
             after
             that
             Council
             of
             Carthage
             the
             Bishops
             of
             Rome
             did
             by
             degrees
             encroach
             upon
             the
             liberties
             of
             the
             
               African
               Churches
            
             ,
             there
             is
             this
             sufficient
             account
             to
             be
             given
             of
             it
             ;
             that
             as
             the
             Roman
             Bishops
             were
             alwayes
             watchful
             to
             take
             advantages
             to
             inhance
             their
             power
             ,
             and
             that
             especially
             when
             other
             Churches
             were
             in
             a
             suffering
             condition
             ,
             so
             a
             fit
             opportunity
             fell
             out
             for
             them
             to
             do
             it
             in
             Africa
             ;
             For
             not
             long
             after
             that
             Council
             of
             Carthage
             ,
             fell
             out
             that
             dismal
             persecution
             of
             the
             
               African
               Churches
            
             by
             the
             irruption
             of
             the
             Vandals
             ;
             in
             which
             all
             the
             Catholick
             Bishops
             were
             banished
             out
             of
             Africa
             ,
             or
             lived
             under
             great
             sufferings
             ;
             and
             by
             a
             strict
             edict
             of
             Gensericus
             ,
             no
             new
             Bishops
             were
             suffered
             to
             be
             ordained
             in
             the
             places
             of
             the
             former
             .
             This
             now
             was
             a
             fair
             opportunity
             for
             the
             Bishop
             of
             Rome
             to
             advance
             his
             Authority
             among
             the
             suffering
             Bishops
             ;
             St.
             Peters
             pretended
             Successour
             loving
             to
             fish
             in
             troubled
             waters
             ,
             and
             it
             being
             fatal
             to
             Rome
             from
             the
             first
             Foundation
             of
             it
             ,
             to
             advance
             her self
             by
             the
             ruins
             of
             other
             places
             .
          
           
             But
             we
             are
             call'd
             off
             from
             the
             ruins
             of
             other
             Churches
             ,
             
             to
             observe
             the
             methods
             whereby
             the
             Popes
             grew
             great
             under
             the
             Emperours
             which
             his
             Lordship
             gives
             an
             account
             of
             from
             Constantines
             time
             to
             Charles
             the
             Great
             ,
             about
             five
             hundred
             years
             ,
             which
             begins
             thus
             ,
             
               So
               soon
               as
               the
               Emperours
               became
               Christian
               ,
               the
               Church
               began
               to
               be
               put
               in
               better
               order
            
             ;
             
             
               For
               the
               calling
               and
               Authority
               of
               Bishops
               over
               the
               Inferiour
               Clergy
               ,
               that
               was
               a
               thing
               of
               known
               use
               and
               benefit
               for
               preservation
               of
               Vnity
               and
               Peace
               in
               the
               Church
               .
               Which
               was
               confessed
               by
               St.
            
             Hierom
             
               himself
               ,
               and
               so
               settled
               in
               mens
               minds
               from
               the
               very
               Infancy
               of
               the
               Church
               ,
               that
               it
               had
               not
               been
               to
               that
               time
               contradicted
               by
               any
               .
               The
               only
               difficulty
               then
               was
               to
               accommodate
               the
               places
               and
               precedencies
               of
               Bishops
               ,
               among
               themselves
               ,
               for
               the
               very
               necessity
               of
               order
               and
               Government
               .
               To
               do
               this
               the
               most
               equal
               and
               impartial
               way
               was
               ,
               that
               as
               the
               Church
               is
               
               in
               the
               Common-wealth
               ,
               not
               the
               Common-wealth
               in
               it
               ,
               (
               as
            
             Optatus
             
               tells
               us
               )
               So
               the
               Honours
               of
               the
               Church
               should
               follow
               the
               Honours
               of
               the
               State
               ;
               and
               so
               it
               was
               insinuated
               if
               not
               ordered
               (
               as
               appears
               )
               by
               the
               Canons
               of
               the
               Councils
               of
            
             Chalcedon
             and
             Antioch
             .
             
               And
               this
               was
               the
               very
               Fountain
               of
               the
               Papal
               Greatness
               ;
               the
               Pope
               having
               his
               Residence
               in
               the
               great
               Imperial
               City
               .
               But
               Precedency
               is
               one
               thing
               ,
               and
               Authority
               another
               ;
               It
               was
               thought
               fit
               therefore
               ,
               that
               among
               Bishops
               there
               should
               be
               a
               certain
               subordination
               and
               subjection
               .
               The
               Empire
               therefore
               being
               cast
               into
               several
               Divisions
               (
               which
               they
               call'd
               Dioceses
               )
               every
               Diocese
               contained
               several
               Provinces
               ,
               every
               Province
               several
               Bishopricks
               ;
               The
               chief
               of
               a
               Diocese
               was
               call'd
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               and
               sometimes
               a
               Patriarch
               ;
               the
               chief
               of
               a
               Province
               a
               Metropolitan
               ;
               next
               the
               Bishops
               in
               their
               several
               Dioceses
               (
               as
               we
               now
               use
               that
               word
               )
               ,
               among
               these
               there
               was
               effectual
               subjection
               respectively
               grounded
               upon
               Canon
               ,
               and
               Positive
               Law
               ,
               in
               their
               several
               Quarters
               ;
               but
               over
               them
               ,
               none
               at
               all
               :
               all
               the
               Difference
               there
               ,
               was
               but
            
             Honorary
             not
             Authoritative
             .
             To
             all
             this
             part
             of
             his
             Lordships
             Discourse
             ,
             you
             only
             say
             ,
             
               That
               it
               is
               founded
               upon
               his
               own
               conjectural
               presumptions
               more
               then
               upon
               any
               thing
               else
            
             ;
             
             
               and
               that
               you
               have
               shewed
               a
               far
               different
               Fountain
               of
               the
               Popes
               Authority
               from
            
             Tu
             es
             Petrus
             ,
             &
             super
             hanc
             Petram
             ,
             &c.
             
             The
             meaning
             of
             what
             you
             say
             ,
             is
             ,
             That
             his
             Lordships
             Discourse
             hath
             too
             much
             Truth
             and
             Reason
             to
             be
             Answered
             solidly
             ;
             but
             because
             it
             is
             against
             the
             Popes
             interest
             you
             defie
             him
             ,
             and
             cross
             your self
             ,
             and
             cry
             ,
             
               Tu
               es
               Petrus
               ,
               &c.
            
             and
             think
             ,
             this
             will
             prevent
             its
             doing
             you
             any
             harm
             .
             For
             if
             we
             look
             for
             one
             dram
             of
             Reason
             against
             it
             ,
             we
             must
             look
             somewhere
             else
             then
             in
             your
             Book
             ,
             though
             you
             tell
             us
             ,
             
               You
               have
               often
               evidenced
               the
               contrary
            
             ;
             but
             when
             and
             where
             I
             must
             profess
             my self
             to
             seek
             ,
             and
             I
             doubt
             shall
             continue
             so
             to
             the
             end
             of
             your
             Book
             .
             
             But
             his
             Lordship
             proceeds
             .
             
               If
               the
               ambition
               of
               some
               particular
               persons
               did
               attempt
               now
               and
               then
               to
               break
               these
               bounds
               ,
               it
               is
               no
               marvel
               :
               For
               no
               calling
               can
               sanctifie
               all
               that
               have
               it
               .
               And
            
             Socrates
             
               tells
               us
               ,
               that
               in
               this
               way
               the
               Bishops
               of
            
             Alexandria
             and
             Rome
             
               advanced
               themselves
               to
               a
               great
               height
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               even
               beyond
               the
               quality
               of
               Bishops
               .
               Now
               upon
               view
               of
               story
               it
               will
               appear
               ,
               that
               what
               advantage
               accrewed
               to
            
             Alexandria
             ,
             
               was
               gotten
               by
               the
               violence
               of
            
             Theophilus
             
               Patriarch
               there
               .
               A
               man
               of
               exceeding
               great
               Learning
               and
               no
               less
               violence
               ;
               and
               he
               made
               no
               little
               advantage
               out
               of
               this
               ,
               that
               the
               Empress
            
             Eudoxia
             
               used
               his
               help
               for
               the
               casting
               of
               St.
            
             Chrysostome
             
               out
               of
            
             Constantinople
             .
             
               But
               the
               Roman
               Prelats
               grew
               by
               a
               steady
               and
               constant
               watchfulness
               upon
               all
               occasions
               to
               increase
               the
               honour
               of
               that
               See.
               Interposing
               and
               assuming
               to
               themselves
               to
               be
            
             Vindices
             Canonum
             
               (
               as
            
             Greg.
             Naz.
             
               speaks
               )
               Defenders
               and
               Restorers
               of
               the
               Canons
               of
               the
               Church
               ,
               which
               was
               a
               fair
               pretence
               and
               took
               extreamly
               well
               .
               But
               yet
               the
               world
               took
               notice
               of
               this
               their
               aim
               .
               For
               in
               all
               Contestations
               between
               the
               East
               and
               West
               ,
               which
               were
               not
               small
               ,
               nor
               few
               ,
               the
               Western
               Bishops
               objected
               Levity
               to
               the
               Eastern
               ;
               and
               they
               again
               arrogancy
               to
               the
               Bishops
               of
               the
               West
               ,
               as
            
             Bilius
             
               observes
               ,
               and
               upon
               very
               warrantable
               testimonies
               .
               For
               all
               this
               ,
               the
               Bishop
               of
            
             Rome
             
               continued
               in
               good
               obedience
               to
               the
               Emperour
               ,
               enduring
               his
               censures
               and
               judgements
               :
               and
               being
               chosen
               by
               the
               Clergy
               and
               people
               of
            
             Rome
             ,
             
               he
               accepted
               from
               the
               Emperour
               ,
               the
               ratification
               of
               that
               choice
               .
               Insomuch
               ,
               that
               about
               the
               year
            
             579.
             
               when
               all
            
             Italy
             
               was
               on
               fire
               with
               the
               Lombards
               ,
               and
            
             Pelagius
             
               the
               second
               constrained
               through
               the
               necessity
               of
               the
               times
               contrary
               to
               the
               example
               of
               his
               Predecessours
               ,
               to
               enter
               upon
               the
               Popedome
               without
               the
               Emperours
               leave
               ,
               St.
            
             Gregory
             
               then
               a
               Deacon
               was
               shortly
               after
               sent
               on
               Embassie
               to
               excuse
               it
               .
            
             To
             all
             these
             things
             you
             give
             one
             general
             Answer
             ,
             
             by
             calling
             them
             impertinencies
             ,
             which
             is
             a
             general
             name
             for
             all
             that
             you
             cannot
             Answer
             .
             
               The
               Popes
               obedience
               to
               the
               Emperours
               
               you
               say
               was
               constrained
               ,
               their
               ratifications
               of
               Popes
               elections
               only
               declaring
               them
               Canonical
               ,
            
             Socrates
             
               was
               a
               Heretick
               ,
               the
               Eastern
               Bishops
               partial
               :
            
             This
             is
             the
             substance
             of
             all
             you
             say
             ;
             whereof
             the
             two
             former
             are
             manifestly
             contrary
             to
             the
             truth
             of
             stories
             (
             as
             ,
             when
             you
             desire
             it
             ,
             may
             at
             large
             be
             manifested
             )
             and
             the
             two
             latter
             the
             pitiful
             shifts
             of
             such
             who
             have
             nothing
             else
             to
             say
             .
          
           
             But
             ,
             though
             you
             cannot
             answer
             particulars
             ,
             
             
               you
               can
               overthrow
               his
               whole
               design
            
             (
             though
             you
             cannot
             Fiddle
             ,
             it
             seems
             you
             can
             conquer
             Cities
             ,
             but
             they
             must
             be
             very
             weak
             then
             .
             )
             
               His
               main
               design
            
             ,
             you
             tell
             us
             ,
             
             
               is
               to
               overthrow
               the
               Pope's
               Supremacy
               ,
               by
               shewing
               ,
               it
               was
               not
               lawful
               to
               appeal
               to
            
             Rome
             ;
             
               but
               Catholick
               Authours
            
             (
             to
             be
             sure
             you
             are
             in
             the
             number
             )
             
               frame
               an
               unanswerable
               argument
               for
               his
               Supremacy
               ,
               even
               from
               the
               contrary
               ,
               thus
               ;
               it
               was
               ever
               held
               lawful
               to
               appeal
               to
            
             Rome
             
               in
               Ecclesiastical
               affairs
               ,
               from
               all
               the
               parts
               of
               Christendom
               ;
               therefore
               ,
               say
               they
               ,
               The
               Pope
               must
               needs
               be
               Supreme
               Judge
               in
               Ecclesiastical
               matters
               .
               This
               is
               evidenced
               out
               of
               the
            
             4
             ,
             and
             7
             ,
             
               Canons
               of
               the
               Council
               of
            
             Sardica
             ,
             
               accounted
               anciently
               an
               Appendix
               of
               the
               Council
               of
            
             Nice
             ,
             
               and
               often
               cited
               as
               the
               same
               with
               it
               .
            
          
           
             Will
             you
             give
             us
             leave
             to
             come
             near
             and
             handle
             this
             
               unanswerable
               argument
            
             a
             little
             ?
             for
             persons
             of
             your
             profession
             use
             to
             be
             very
             shie
             of
             that
             .
             But
             however
             ,
             since
             it
             is
             exposed
             to
             common
             view
             ,
             we
             may
             take
             leave
             to
             do
             it
             .
             And
             seriously
             ,
             upon
             consideration
             of
             all
             the
             parts
             and
             circumstances
             of
             it
             ,
             I
             am
             of
             your
             mind
             ,
             without
             flattering
             you
             ,
             that
             it
             is
             
               an
               unanswerable
               argument
            
             ,
             but
             quite
             to
             another
             purpose
             than
             you
             brought
             it
             for
             ,
             even
             against
             the
             
               Pope's
               Supremacy
            
             ,
             as
             I
             shall
             presently
             discover
             ;
             so
             that
             
               those
               Catholick
               Authors
            
             have
             served
             you
             just
             as
             Lazarillo
             did
             his
             blind
             Master
             ,
             in
             bidding
             him
             leap
             over
             the
             water
             ,
             that
             he
             might
             run
             his
             head
             full
             butt
             against
             the
             tree
             .
             For
             that
             which
             your
             best
             Authors
             shun
             as
             much
             as
             may
             be
             ,
             and
             use
             their
             best
             arts
             to
             get
             besides
             it
             ,
             you
             run
             blindly
             ,
             and
             therefore
             boldly
             upon
             it
             ,
             as
             though
             it
             were
             an
             excellent
             argument
             to
             your
             purpose
             .
             You
             say
             ,
             The
             evidence
             for
             Appeals
             ,
             is
             from
             the
             Canons
             of
             the
             
               Sardican
               Synod
            
             ,
             but
             if
             this
             be
             an
             unanswerable
             argument
             for
             the
             
               Pope's
               Supremacy
            
             .
             1.
             
             How
             come
             these
             Appeals
             to
             be
             pleaded
             from
             the
             
               Sardican
               Synod
            
             ?
             2.
             
             How
             come
             
               these
               Appeals
            
             to
             be
             denied
             ,
             notwithstanding
             the
             Canons
             of
             it
             ?
             The
             former
             will
             prove
             that
             the
             Supremacy
             ,
             if
             granted
             from
             hence
             ,
             was
             not
             acknowledged
             from
             
               Divine
               Right
            
             ;
             the
             latter
             ,
             that
             it
             
               was
               not
               universally
               acknowledged
               by
               the
               Church
               after
            
             ;
             and
             therefore
             both
             of
             them
             will
             make
             an
             
               unanswerable
               argument
            
             against
             that
             which
             you
             would
             prove
             ,
             
               viz.
               the
               Pope's
               Supremacy
            
             .
             First
             ,
             If
             the
             
               Pope's
               Supremacy
            
             be
             evidenced
             from
             hence
             .
             1.
             
             How
             comes
             it
             at
             all
             to
             depend
             on
             the
             Canons
             ?
             2.
             
             Why
             no
             sooner
             than
             the
             Canons
             of
             Sardica
             ?
             3.
             
             Why
             not
             at
             all
             mentioned
             in
             them
             ?
             1.
             
             How
             comes
             the
             
               Pope's
               Supremacy
            
             ,
             if
             of
             
               Divine
               Right
            
             ,
             to
             depend
             at
             all
             upon
             the
             Canons
             of
             the
             Church
             ?
             We
             had
             thought
             it
             had
             been
             much
             more
             to
             your
             purpose
             ,
             not
             to
             have
             mentioned
             any
             Canons
             at
             all
             of
             the
             Church
             about
             it
             ,
             but
             to
             have
             produced
             evidences
             ,
             that
             this
             was
             constantly
             acknowledged
             as
             of
             
               Divine
               Institution
            
             .
             But
             we
             must
             bear
             with
             you
             ,
             in
             not
             producing
             that
             which
             is
             not
             to
             be
             found
             .
             For
             nothing
             can
             be
             more
             apparent
             ,
             than
             that
             when
             the
             Popes
             began
             to
             pierk
             up
             ,
             they
             pleaded
             nothing
             but
             some
             Canons
             of
             the
             Church
             for
             what
             they
             did
             ,
             as
             Julius
             to
             the
             
               Oriental
               Bishops
               ,
               Zosimus
            
             to
             the
             African
             ,
             and
             so
             others
             .
             If
             it
             had
             been
             ever
             thought
             then
             ,
             that
             this
             Supremacy
             was
             of
             
               Divine
               Right
            
             ;
             What
             senseless
             men
             were
             these
             ,
             to
             make
             use
             of
             the
             worst
             pleas
             ,
             and
             never
             mention
             the
             best
             .
             For
             ,
             supposing
             they
             had
             such
             a
             Supremacy
             granted
             them
             by
             the
             Canons
             of
             the
             Church
             ,
             
             Doth
             not
             this
             imply
             that
             their
             authority
             did
             depend
             upon
             the
             Churches
             grant
             ?
             and
             ,
             what
             the
             Church
             might
             give
             for
             her
             own
             conveniency
             ,
             she
             might
             take
             it
             away
             ,
             when
             she
             saw
             it
             abused
             to
             her
             apparent
             prejudice
             .
             And
             therefore
             if
             they
             had
             thought
             that
             God
             had
             commanded
             all
             Churches
             to
             be
             subject
             to
             them
             ,
             it
             was
             weakly
             done
             of
             them
             to
             plead
             nothing
             but
             the
             Canons
             of
             the
             Church
             for
             it
             .
             2.
             
             Why
             no
             sooner
             than
             the
             Canons
             of
             Sardica
             ?
             Was
             the
             Church
             of
             Rome
             without
             her
             Supremacy
             till
             that
             time
             ?
             Will
             no
             Canons
             of
             the
             Church
             evidence
             it
             before
             them
             ?
             When
             this
             Council
             was
             not
             held
             till
             eleven
             years
             after
             the
             death
             of
             Constantine
             .
             Had
             the
             Pope
             no
             right
             of
             Appeals
             till
             it
             was
             decreed
             here
             ?
             Yes
             ,
             Zosimus
             
               pleads
               the
               Nicene
               Canons
               for
               it
            
             ;
             But
             upon
             what
             grounds
             ,
             will
             appear
             suddenly
             .
             3.
             
             Why
             is
             not
             the
             
               Pope's
               Supremacy
            
             mentioned
             as
             the
             ground
             of
             these
             Appeals
             then
             ?
             Certainly
             those
             
               Western
               Bishops
            
             ,
             who
             made
             those
             Canons
             ,
             should
             have
             only
             recognized
             the
             
               Divine
               Right
            
             of
             the
             
               Pope's
               Supremacy
            
             ;
             and
             not
             made
             a
             Canon
             in
             such
             a
             manner
             as
             they
             do
             ;
             that
             would
             make
             any
             one
             be
             confident
             they
             never
             knew
             the
             
               Popes
               Supremacy
            
             .
             For
             their
             decree
             runs
             thus
             ;
             
               That
               in
               case
               any
               Bishop
               thought
               himself
               unjustly
               condemned
               ;
               if
               it
               seem
               good
               to
               you
               ,
            
             
             
               let
               us
               honour
               the
               memory
               of
            
             Peter
             
               the
               Apostle
               ,
               that
               it
               be
               written
               by
               those
               who
               have
               judged
               the
               cause
               ,
               to
            
             Julius
             
               the
               Bishop
               of
            
             Rome
             ;
             
               and
               if
               it
               seem
               good
               ,
               let
               the
               judgement
               be
               renewed
               ,
               and
               let
               them
               appoint
               such
               as
               may
               take
               cognizance
               of
               it
               .
            
             Were
             these
             men
             mad
             to
             make
             such
             a
             Canon
             as
             this
             ,
             if
             they
             believed
             the
             
               Popes
               Supremacy
            
             of
             
               Divine
               Institution
            
             ?
             What
             a
             dwindling
             expression
             is
             that
             ,
             for
             
               the
               Head
               of
               the
               Church
            
             ,
             to
             call
             him
             
               Bishop
               of
               Rome
            
             only
             ,
             when
             a
             matter
             concerning
             his
             Supremacy
             is
             decreeing
             ?
             And
             why
             to
             
               Julius
               Bishop
               of
               Rome
            
             ,
             I
             pray
             ?
             Had
             it
             not
             been
             better
             to
             S.
             
               Peter's
               successor
            
             ,
             whosoever
             he
             be
             ?
             so
             it
             would
             have
             been
             ,
             no
             doubt
             ,
             if
             they
             had
             intended
             a
             Divine
             or
             
               Vniversal
               Right
            
             .
             And
             why
             
               for
               the
               honour
               of
               S.
            
             Peter
             
               's
               memory
            
             ?
             Had
             it
             not
             been
             more
             becoming
             them
             to
             have
             said
             ,
             
               out
               of
               obedience
               to
               Christ's
               Commands
               ,
            
             which
             made
             him
             
               Head
               of
               the
               Church
            
             ?
             And
             all
             this
             come
             in
             with
             an
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               if
               it
               please
               you
            
             ?
             What
             ,
             
               if
               it
               please
               you
            
             ,
             Whether
             the
             Pope
             should
             be
             
               Vniversal
               Pastor
            
             ,
             or
             no
             ?
             
               If
               it
               please
               you
            
             ,
             Whether
             the
             Church
             should
             be
             built
             
               super
               hanc
               Petram
            
             ,
             or
             no
             ?
             
               If
               it
               please
               you
            
             ,
             Whether
             the
             
               Bishop
               of
            
             Rome
             
               succeeds
               S.
            
             Peter
             ,
             or
             no
             ?
             Are
             these
             the
             men
             that
             give
             such
             evidence
             for
             the
             
               Popes
               Supremacy
            
             ?
             You
             had
             better
             by
             far
             never
             mention
             them
             ;
             for
             if
             that
             was
             the
             Lesson
             they
             had
             to
             say
             ,
             never
             any
             Boyes
             at
             School
             said
             their
             Lesson
             worse
             than
             they
             do
             .
             They
             wanted
             such
             as
             you
             among
             them
             ,
             to
             have
             penned
             their
             Canon
             for
             them
             ;
             and
             no
             doubt
             it
             had
             run
             in
             a
             better
             strain
             ;
             
               For
               as
               much
               as
               our
               Lord
               and
               Saviour
               did
               appoint
               S.
            
             Peter
             
               Head
               of
               the
               Church
               ,
               and
               the
               Bishop
               of
            
             Rome
             
               to
               succed
               him
               as
               Christ's
               Vicar
               upon
               earth
               ;
               these
               are
               to
               let
               you
               know
               that
               he
               hath
               an
               absolute
               power
               by
               Divine
               Right
               over
               all
               persons
               and
               causes
               ,
               and
               that
               men
               are
               bound
               to
               obey
               him
               upon
               pain
               of
               eternal
               damnation
               .
            
             This
             had
             been
             something
             like
             ,
             if
             you
             could
             have
             found
             in
             some
             Canons
             of
             the
             Church
             ;
             but
             ,
             to
             produce
             a
             poor
             sneaking
             ,
             
               If
               it
               please
               you
            
             ,
             What
             do
             you
             else
             but
             betray
             the
             Majesty
             and
             Grandeur
             of
             your
             Church
             ?
             And
             yet
             after
             all
             this
             ,
             no
             such
             thing
             as
             absolute
             Appeals
             to
             Rome
             are
             decreed
             here
             neither
             ,
             but
             only
             that
             the
             Bishop
             of
             Rome
             should
             have
             power
             to
             review
             the
             case
             ;
             and
             in
             case
             it
             was
             thought
             necessary
             ,
             that
             other
             persons
             should
             be
             appointed
             to
             examine
             it
             .
             But
             ,
             How
             much
             a
             Review
             differs
             from
             an
             Appeal
             ,
             and
             that
             nothing
             but
             a
             power
             to
             review
             cases
             is
             here
             given
             to
             the
             Bishop
             of
             Rome
             ;
             are
             fully
             manifested
             by
             
             
               Petrus
               de
               Marcâ
            
             ,
             to
             whom
             I
             again
             referr
             you
             .
             
             So
             that
             we
             see
             from
             hence
             you
             have
             very
             comfortable
             evidence
             for
             the
             
               Pope's
               Supremacy
            
             .
          
           
             2.
             
             Suppose
             it
             had
             been
             decreed
             here
             ,
             you
             had
             not
             gained
             much
             by
             it
             ;
             Because
             ,
             notwithstanding
             this
             decree
             ,
             
               it
               was
               far
               from
               being
               acknowledged
               by
               the
               Vniversal
               Church
               .
            
             Which
             I
             prove
             from
             hence
             ,
             
             That
             the
             
               Sardican
               Canons
            
             were
             not
             received
             by
             the
             Church
             :
             Nothing
             can
             be
             more
             evident
             ,
             than
             that
             these
             Canons
             were
             not
             so
             much
             as
             known
             by
             the
             
               African
               Bishops
            
             ,
             when
             Pope
             Zosimus
             fraudulently
             sent
             them
             under
             the
             name
             of
             the
             
               Nicene
               Canons
            
             ;
             insomuch
             that
             Cusanus
             questions
             ,
             
             Whether
             ever
             any
             such
             thing
             were
             determined
             by
             the
             
               Sardican
               Synod
            
             or
             no
             :
             And
             it
             appears
             by
             S.
             Austin
             ,
             that
             the
             Council
             of
             Sardica
             was
             of
             no
             great
             credit
             in
             Africa
             ;
             for
             when
             Fortunius
             the
             Donatist-Bishop
             would
             prove
             that
             the
             
               Sardican
               Synod
            
             had
             written
             to
             some
             of
             their
             party
             ,
             because
             one
             Donatus
             was
             mentioned
             in
             it
             ;
             
             S.
             Austin
             tells
             him
             ,
             It
             was
             a
             Synod
             of
             Arrians
             ;
             by
             which
             it
             seems
             very
             improbable
             ,
             that
             they
             had
             ever
             received
             the
             decrees
             of
             the
             Western
             ,
             
             but
             only
             of
             the
             Eastern
             part
             of
             it
             ,
             which
             adjourned
             to
             Philippopolis
             .
             Neither
             was
             this
             ever
             acknowledged
             for
             an
             
               Oecumenical
               Council
            
             ,
             for
             although
             it
             was
             intended
             for
             such
             by
             the
             
               Emperours
               ,
               Constans
            
             ,
             and
             Constantius
             ,
             yet
             but
             70.
             of
             the
             
               Eastern
               Bishops
            
             appeared
             to
             300.
             of
             the
             Western
             ;
             and
             those
             
               Eastern
               Bishops
            
             soon
             withdrew
             from
             the
             other
             ,
             and
             decreed
             things
             directly
             contrary
             to
             the
             other
             .
             So
             that
             Balsamon
             and
             Zonaras
             ,
             as
             well
             as
             the
             elder
             Greeks
             ,
             say
             ,
             The
             decrees
             of
             it
             can
             at
             most
             only
             bind
             the
             
               Western
               Churches
            
             ;
             and
             the
             arrogating
             of
             this
             power
             of
             reviewing
             causes
             decided
             by
             the
             
               Eastern
               Churches
            
             by
             
               Western
               Bishops
            
             ,
             was
             apparently
             the
             cause
             of
             the
             divisions
             between
             them
             :
             the
             Eastern
             and
             Western
             Churches
             being
             after
             this
             divided
             by
             the
             
               Alpes
               Succiae
            
             between
             Illyricum
             and
             Thracia
             .
             And
             ,
             although
             Hilary
             and
             Epiphanius
             expresly
             call
             this
             a
             
               Western
               Council
            
             ,
             yet
             it
             was
             a
             long
             time
             ,
             before
             the
             Canons
             of
             it
             were
             received
             in
             the
             
               Western
               Church
            
             .
             Which
             is
             supposed
             to
             be
             the
             reason
             ,
             Why
             Zosimus
             would
             not
             mention
             the
             Sardican
             ,
             but
             called
             them
             the
             
               Nicene
               Canons
            
             ;
             which
             forgery
             was
             sufficiently
             detected
             by
             the
             
               African
               Bishops
            
             .
             And
             it
             is
             the
             worst
             of
             all
             excuses
             ,
             to
             lay
             the
             blame
             of
             it
             (
             as
             you
             do
             )
             on
             the
             
               Pope's
               Secretary
            
             ;
             for
             ,
             Do
             you
             think
             
               Pope
               Zosimus
            
             was
             so
             careless
             of
             his
             business
             ,
             as
             not
             to
             look
             over
             the
             Commonitorium
             ,
             which
             Faustinus
             carried
             with
             him
             ?
             Do
             you
             think
             Faustinus
             would
             not
             have
             corrected
             the
             fault
             when
             the
             
               African
               Bishops
            
             boggled
             so
             at
             it
             ?
             What
             made
             him
             so
             unwilling
             that
             they
             should
             send
             into
             the
             East
             to
             examine
             the
             
               Nicene
               Canons
               ,
               but
               intreated
               them
               to
               leave
               the
               business
               wholly
               with
               the
               Pope
               ,
            
             if
             he
             were
             not
             conscious
             of
             some
             forgery
             in
             the
             business
             ?
             But
             ,
             you
             say
             ,
             as
             a
             further
             plea
             in
             Zosimus
             his
             excuse
             ,
             
               That
               the
               Council
               of
            
             Sardica
             
               was
               an
               Appendix
               to
               the
               Nicene
               Council
               rather
               than
               otherwise
               .
            
             
             An
             excellent
             Appendix
             ,
             made
             at
             two
             and
             twenty
             years
             distance
             from
             the
             other
             ,
             and
             called
             by
             other
             Emperours
             ,
             consisting
             of
             many
             other
             persons
             ,
             and
             assembled
             upon
             a
             quite
             different
             occasion
             .
             If
             this
             had
             been
             an
             Appendix
             to
             the
             
               Nicene
               Council
            
             ,
             How
             comes
             that
             to
             have
             but
             twenty
             Canons
             ?
             How
             came
             Atticus
             and
             Cyrillus
             not
             to
             send
             these
             with
             the
             other
             ?
             How
             come
             all
             the
             Copies
             of
             Councils
             and
             Canons
             to
             distinguish
             them
             ?
             How
             came
             they
             not
             to
             be
             contained
             in
             the
             Code
             of
             Canons
             ,
             produced
             in
             the
             Council
             of
             Chalcedon
             ,
             in
             the
             cause
             of
             Bassianus
             and
             Stephanus
             ?
             If
             this
             were
             the
             same
             Council
             ,
             because
             some
             of
             the
             same
             things
             were
             determined
             ,
             How
             comes
             that
             in
             Trullo
             not
             to
             be
             the
             same
             with
             the
             6.
             
             Oecumenical
             ?
             How
             comes
             the
             Council
             of
             Antioch
             not
             to
             be
             an
             Appendix
             to
             the
             Council
             of
             Nice
             ,
             if
             this
             was
             ;
             when
             it
             was
             celebrated
             before
             this
             ,
             and
             the
             Canons
             of
             it
             inserted
             in
             the
             
             Code
             of
             Canons
             owned
             by
             the
             
               Council
               of
               Chalcedon
            
             ?
             So
             that
             by
             all
             the
             shifts
             and
             arts
             you
             can
             use
             ,
             you
             cannot
             excuse
             Zosimus
             from
             Imposture
             in
             sending
             these
             Sardican
             under
             the
             name
             of
             the
             
               Nicene
               Canons
            
             .
             And
             ,
             on
             what
             account
             the
             Pope
             satisfied
             the
             Canons
             then
             ,
             is
             apparent
             enough
             ,
             viz.
             for
             the
             advancing
             the
             Interess
             of
             his
             See
             ;
             and
             this
             the
             
               African
               Fathers
            
             did
             as
             easily
             discern
             afterwards
             ,
             as
             we
             do
             now
             .
             But
             by
             this
             we
             see
             ,
             What
             good
             Foundations
             the
             Pope's
             claim
             of
             Supremacy
             had
             then
             ,
             and
             what
             arts
             (
             not
             to
             say
             frauds
             )
             they
             were
             beholding
             to
             for
             setting
             it
             up
             ,
             even
             as
             great
             as
             they
             have
             since
             made
             use
             of
             to
             maintain
             it
             .
          
        
         
           
             CHAP.
             VI.
             Of
             the
             Title
             of
             Universal
             Bishop
             .
          
           
             
               In
               what
               sense
               the
               Title
               of
               Vniversal
               Bishop
               was
               taken
               in
               Antiquity
               .
               A
               threefold
               acceptation
               of
               it
               ;
               as
               importing
               1.
               
               A
               general
               care
               over
               the
               Christian
               Churches
               ,
               which
               is
               attributed
               to
               other
               Catholick
               Bishops
               by
               Antiquity
               ,
               besides
               the
               Bishop
               of
               Rome
               ,
               as
               is
               largely
               proved
               .
               2.
               
               A
               peculiar
               dignity
               over
               the
               Churches
               within
               the
               Roman
               Empire
               .
               This
               accounted
               then
               Oecumenical
               ,
               thence
               the
               Bishops
               of
               the
               seat
               of
               the
               Empire
               called
               Oecumenical
               Bishops
               :
               and
               sometimes
               of
               other
               Patriarchal
               Churches
               .
               3.
               
               Nothing
               Vniversal
               Jurisdiction
               over
               the
               whole
               Church
               as
               Head
               of
               it
               ,
               so
               never
               given
               in
               Antiquity
               to
               the
               Bishop
               of
               Rome
               .
               The
               ground
               of
               the
               Contest
               about
               this
               Title
               between
               the
               Bishops
               of
               Rome
               and
               Constantinople
               .
               Of
               the
               proceedings
               of
               the
               Council
               of
               Chalcedon
               ,
               about
               the
               Popes
               Supremacy
               .
               Of
               the
               Grammatical
               and
               Metaphorical
               sense
               of
               this
               Title
               .
               Many
               arguments
               to
               prove
               it
               impossible
               that
               S.
               Gregory
               should
               understand
               it
               in
               the
               Grammatical
               sense
               .
               The
               great
               absurdities
               consequent
               upon
               it
               .
               S.
               Gregory's
               Reasons
               proved
               to
               hold
               against
               that
               sense
               of
               it
               which
               is
               admitted
               in
               the
               Church
               of
               Rome
               .
               Of
               Irenaeus
               his
               opposition
               to
               Victor's
               excommunicating
               the
               Asian
               Bishops
               ,
               argues
               no
               authority
               he
               had
               over
               them
               .
               What
               the
               more
               powerful
               principality
               in
               Irenaeus
               is
               .
               Ruffinus
               his
               Interpretation
               of
               the
               6.
               
               Nicene
               Canon
               vindicated
               .
               The
               Suburbicary
               Churches
               cannot
               be
               understood
               of
               all
               the
               Churches
               in
               the
               Roman
               Empire
               .
               The
               Pope
               no
               Infallible
               successor
               of
               S.
               Peter
               ,
               nor
               so
               acknowledged
               to
               be
               by
               Epiphanius
               .
               S.
               Peter
               had
               no
               Supremacy
               of
               Power
               over
               the
               Apostles
               .
            
          
           
             
             HIs
             Lordship
             having
             undertaken
             to
             give
             an
             account
             ,
             How
             the
             Popes
             rose
             by
             degrees
             to
             their
             Greatness
             under
             the
             
               Christian
               Emperours
            
             ;
             in
             prosecution
             of
             that
             ,
             necessarily
             falls
             upon
             the
             Title
             of
             
               Vniversal
               Bishop
            
             affected
             by
             John
             the
             Patriarch
             of
             Constantinople
             ,
             and
             condemned
             by
             Pelagius
             1.
             and
             Gregory
             2.
             
             This
             you
             call
             
               a
               trite
               and
               beaten
               way
            
             ,
             because
             I
             suppose
             the
             truth
             is
             so
             plain
             and
             evident
             in
             it
             ;
             but
             withall
             ,
             you
             tell
             us
             ,
             
               This
               Objection
               hath
               been
               satisfied
               a
               hundred
               times
               over
            
             ;
             if
             you
             had
             said
             ,
             the
             same
             Answer
             had
             been
             repeated
             so
             often
             over
             ,
             you
             had
             said
             true
             ;
             but
             if
             you
             say
             ,
             that
             it
             hath
             been
             
               satisfied
               once
            
             ,
             you
             say
             more
             than
             you
             are
             able
             to
             defend
             ,
             as
             will
             evidently
             appear
             by
             your
             very
             unsatisfactory
             Answer
             ,
             which
             at
             last
             you
             give
             to
             it
             .
             So
             that
             if
             none
             of
             your
             party
             have
             been
             any
             wiser
             than
             your self
             in
             this
             matter
             ;
             I
             am
             so
             far
             from
             being
             satisfied
             with
             what
             they
             say
             ,
             that
             I
             can
             only
             pitty
             those
             persons
             ,
             whose
             interest
             swayes
             their
             understandings
             
             so
             much
             (
             or
             at
             least
             their
             expressions
             )
             as
             to
             make
             them
             say
             any
             thing
             that
             seems
             to
             be
             for
             their
             purpose
             ,
             though
             in
             it self
             never
             so
             senseless
             or
             unreasonable
             .
             And
             I
             can
             scarce
             hold
             my self
             from
             saying
             with
             the
             Oratour
             ,
             when
             a
             like
             Objection
             to
             this
             was
             offered
             him
             ,
             because
             multitudes
             had
             said
             so
             ,
             
               Quasi
               verò
               quidquam
               sit
               tam
               valdè
               ,
               quàm
               nihil
               sapere
               ,
               vulgare
               ,
            
             That
             truth
             and
             reason
             are
             the
             greatest
             Novelties
             in
             the
             world
             .
             For
             seriously
             ,
             Were
             it
             possible
             for
             men
             of
             common
             understanding
             ,
             to
             rest
             satisfied
             with
             such
             pitiful
             shifts
             as
             you
             are
             fain
             to
             make
             ,
             if
             they
             would
             but
             use
             any
             freedom
             in
             enquiring
             ,
             and
             any
             liberty
             of
             judging
             when
             they
             had
             done
             ?
             But
             when
             once
             men
             have
             given
             (
             not
             to
             say
             sold
             away
             )
             the
             exercise
             of
             their
             free
             reason
             ,
             by
             addicting
             themselves
             to
             a
             particular
             interest
             ,
             there
             can
             scarce
             any
             thing
             be
             imagined
             so
             absurd
             ,
             but
             it
             passeth
             currently
             from
             one
             to
             another
             ,
             because
             they
             are
             bound
             to
             receive
             all
             blindfold
             ,
             and
             in
             the
             same
             manner
             to
             deliver
             it
             to
             others
             .
             By
             which
             means
             it
             is
             an
             easie
             matter
             ,
             for
             the
             greatest
             nonsense
             and
             contradictions
             
               to
               be
               said
               a
               hundred
               times
               over
               .
            
             And
             ,
             Whether
             it
             be
             not
             so
             in
             the
             present
             case
             ,
             is
             that
             we
             are
             now
             to
             enquire
             into
             .
             And
             for
             the
             same
             ends
             which
             you
             propose
             to
             your self
             ,
             
               viz.
               that
               all
               obscurity
               may
               be
               taken
               away
               ,
               and
               the
               truth
               clearly
               appear
            
             ;
             I
             shall
             in
             the
             first
             place
             set
             down
             ,
             What
             his
             Lordship
             saith
             ,
             and
             then
             distinctly
             examine
             What
             you
             reply
             in
             Answer
             to
             it
             .
             Thus
             then
             his
             Lordship
             proceeds
             .
             
               About
               this
               time
               brake
               out
               the
               ambition
               of
            
             John
             Patriarch
             of
             Constantinople
             ,
             
               affecting
               to
               be
               Vniversal
               Bishop
            
             .
             
             
               He
               was
               countenanced
               in
               this
               by
            
             Mauricius
             
               the
               Emperour
               ,
               but
               sowrely
               opposed
               by
            
             Pelagius
             ,
             
               and
               S.
            
             Gregory
             :
             
               Insomuch
               that
               S.
            
             Gregory
             
               plainly
               sayes
               ,
               That
               this
               Pride
               of
               his
               shews
               that
               the
               times
               of
               Antichrist
               were
               near
               .
            
             
             
               So
               as
               yet
               (
               and
               this
               was
               near
               upon
               the
               point
               of
               six
               hundred
               years
               after
               Christ
               )
               there
               was
               no
               Vniversal
               Bishop
               ;
               no
               one
               Monarch
               over
               the
               whole
               Militant
               Church
               .
               But
            
             Mauricius
             
               being
               deposed
               and
               murthered
               by
            
             Phocas
             ;
             Phocas
             
               conferred
               upon
            
             Boniface
             
               the
               third
               ,
               that
               very
               Honour
               which
               two
               of
               his
               predecessors
               had
               declaimed
               against
               as
               monstrous
               and
               blasphemous
               ,
               if
               not
               Antichristian
               .
               Where
               ,
               by
               the
               way
               ,
               either
               these
               two
               Popes
               ,
            
             Pelagius
             
               and
               S.
            
             Gregory
             
               erred
               in
               this
               weighty
               business
               ,
               about
               an
               Vniversal
               Bishop
               over
               the
               whole
               Church
               :
               Or
               ,
               if
               they
               did
               not
               erre
               ,
            
             Boniface
             
               and
               the
               rest
               ,
               which
               after
               him
               took
               it
               upon
               them
               ,
               were
               in
               their
               very
               predecessors
               judgement
               Antichristian
               .
            
             Before
             you
             come
             to
             a
             particular
             Answer
             ,
             you
             think
             it
             necessary
             to
             make
             a
             way
             for
             it
             ,
             by
             premising
             two
             things
             .
             1.
             
             
               That
               the
               Title
               of
               Vniversal
               Bishop
               ,
               was
               anciently
               attributed
               to
               the
               Bishops
               of
            
             Rome
             ;
             
             
               but
               they
               never
               made
               use
               of
               it
               .
            
             2.
             
             
               That
               the
               ancient
               Bishops
               of
            
             Constantinople
             
               never
               intended
               by
               this
               usurped
               Title
               ,
               to
               deny
               the
               Popes
               Vniversal
               Authority
               ,
               even
               over
               themselves
               .
            
             These
             two
             things
             I
             shall
             therefore
             consider
             ,
             because
             they
             tend
             much
             to
             the
             clearing
             the
             main
             Controversie
             .
             I
             begin
             therefore
             with
             the
             
               Title
               of
               Vniversal
               Bishop
            
             attributed
             to
             the
             Bishop
             of
             Rome
             ;
             and
             before
             I
             answer
             your
             particular
             allegations
             ,
             we
             must
             more
             fully
             consider
             ,
             in
             what
             sense
             that
             title
             of
             
               Vniversal
               Bishops
            
             was
             taken
             in
             Antiquity
             ,
             and
             in
             what
             manner
             it
             was
             attributed
             to
             him
             .
             For
             when
             titles
             have
             different
             senses
             ,
             and
             those
             senses
             evidently
             made
             use
             of
             by
             the
             ancient
             Writers
             ,
             it
             is
             a
             most
             unreasonable
             thing
             meerly
             from
             the
             title
             to
             inferr
             one
             determinate
             sense
             ,
             which
             is
             the
             most
             contrary
             to
             the
             current
             of
             Antiquity
             .
             The
             title
             then
             of
             
               Vniversal
               Bishop
            
             ,
             may
             be
             conceived
             to
             import
             one
             of
             these
             three
             things
             .
             1.
             
             
               A
               general
               care
               and
               solicitude
               over
               all
               the
               Churches
               of
               the
               Christian
               world
               .
            
             2.
             
             
               A
               peculiar
               dignity
               over
               the
               Churches
               within
               the
               Empire
               .
            
             3.
             
             
               Vniversal
               Jurisdiction
               over
               all
               Churches
            
             ,
             so
             that
             all
             exercise
             of
             it
             in
             the
             Church
             is
             derivative
             from
             him
             as
             
               Vniversal
               Pastor
               and
               Head
               of
               the
               Church
               .
            
             This
             last
             is
             that
             which
             
             you
             attribute
             to
             the
             Pope
             ;
             and
             though
             you
             find
             the
             name
             of
             
               Vniversal
               Bishop
               a
               hundred
               times
               over
               ,
            
             in
             the
             records
             of
             the
             Church
             ,
             yet
             if
             it
             be
             taken
             in
             either
             of
             the
             two
             former
             senses
             ,
             it
             makes
             nothing
             at
             all
             to
             your
             purpose
             .
             Our
             business
             is
             therefore
             now
             ,
             to
             shew
             ,
             that
             this
             title
             was
             used
             in
             the
             Church
             in
             the
             two
             former
             senses
             ;
             and
             that
             nothing
             from
             hence
             can
             be
             inferred
             for
             that
             
               Oecumenical
               Pastorship
            
             ,
             which
             you
             say
             ,
             doth
             ,
             of
             Divine
             Right
             ,
             belong
             to
             the
             Bishop
             of
             Rome
             .
          
           
             
             I
             begin
             with
             the
             first
             ,
             as
             this
             Title
             may
             import
             
               a
               general
               care
               and
               solicitude
               over
               all
               the
               Christian
               Churches
               :
            
             and
             I
             deny
             not
             but
             in
             this
             sense
             this
             title
             might
             be
             attributed
             in
             Antiquity
             to
             the
             Bishop
             of
             Rome
             ;
             but
             then
             I
             assert
             ,
             that
             nothing
             peculiar
             to
             him
             can
             be
             inferred
             from
             hence
             ,
             because
             expressions
             importing
             the
             same
             care
             ,
             are
             attributed
             to
             other
             Bishops
             ,
             especially
             such
             who
             were
             placed
             in
             the
             greater
             Sees
             ,
             or
             were
             active
             in
             promoting
             the
             Churches
             interest
             .
             For
             which
             we
             must
             consider
             ,
             that
             power
             and
             authority
             in
             the
             Bishops
             of
             the
             Church
             ,
             is
             given
             with
             an
             immediate
             respect
             to
             the
             good
             of
             the
             
               whole
               Church
            
             ;
             so
             that
             if
             it
             were
             possible
             that
             every
             particular
             Bishop
             could
             take
             care
             of
             the
             
               whole
               Church
            
             ,
             they
             have
             authority
             enough
             by
             their
             Function
             to
             do
             it
             .
             But
             it
             not
             only
             being
             impossible
             that
             every
             Bishop
             should
             do
             it
             ,
             but
             it
             being
             inconsistent
             with
             peace
             and
             order
             ,
             that
             all
             should
             undertake
             it
             ;
             therefore
             it
             was
             necessary
             that
             there
             should
             be
             some
             restraints
             and
             bounds
             set
             ,
             for
             the
             more
             convenient
             management
             of
             that
             authority
             which
             they
             had
             .
             From
             hence
             came
             the
             Original
             of
             particular
             Dioceses
             ,
             that
             within
             such
             a
             compass
             they
             might
             better
             exercise
             that
             power
             which
             they
             enjoyed
             .
             As
             if
             many
             lights
             be
             placed
             in
             a
             great
             Room
             ,
             though
             the
             intention
             of
             every
             one
             of
             these
             is
             to
             give
             light
             to
             the
             
               whole
               Room
            
             ;
             yet
             that
             this
             might
             the
             better
             be
             done
             ,
             these
             lights
             are
             conveniently
             placed
             in
             the
             several
             parts
             of
             it
             .
             And
             this
             is
             that
             which
             S.
             Cyprian
             means
             in
             that
             famous
             expression
             of
             his
             ,
             
               That
               there
               is
               but
               one
               Bishoprick
               in
               the
               whole
               world
               ,
               a
               part
               of
               which
               is
               held
               by
               every
               Bishop
            
             ;
             For
             the
             Church
             in
             common
             is
             designed
             as
             the
             Diocese
             of
             all
             Bishops
             ,
             which
             is
             set
             out
             into
             several
             appartiments
             for
             the
             more
             advantagious
             governing
             of
             it
             .
             As
             a
             flock
             of
             many
             thousand
             sheep
             ,
             being
             committed
             to
             the
             care
             of
             many
             Shepherds
             ,
             these
             all
             have
             an
             eye
             to
             the
             good
             of
             the
             
               whole
               Flock
            
             ,
             but
             do
             not
             therefore
             sit
             altogether
             in
             one
             place
             to
             over-see
             it
             ;
             but
             every
             one
             hath
             his
             share
             to
             look
             after
             ,
             for
             the
             benefit
             of
             the
             Whole
             :
             But
             yet
             so
             ,
             that
             upon
             occasion
             ,
             one
             of
             them
             may
             extend
             his
             care
             beyond
             his
             own
             division
             ,
             and
             may
             be
             very
             useful
             for
             the
             whole
             ,
             by
             counsel
             and
             direction
             .
             Thus
             we
             shall
             find
             it
             was
             in
             the
             
               Primitive
               Church
            
             ;
             though
             every
             Bishop
             had
             his
             particular
             Charge
             ,
             yet
             still
             they
             regarded
             the
             common
             good
             of
             the
             whole
             Church
             ,
             and
             upon
             occasion
             did
             extend
             their
             counsel
             and
             advice
             far
             beyond
             their
             particular
             Churches
             ;
             and
             exercised
             their
             Functions
             in
             other
             places
             besides
             those
             ,
             which
             the
             Churches
             convenience
             had
             allotted
             to
             them
             .
             Hence
             it
             was
             ,
             that
             ,
             dissentions
             arising
             between
             the
             Asian
             and
             
               Roman
               Churches
               ,
               Polycarp
            
             comes
             to
             Rome
             ,
             and
             there
             ,
             
             as
             Eusebius
             from
             Irenaeus
             tells
             us
             ,
             He
             exercised
             with
             Anicetus
             his
             consent
             ,
             his
             Episcopal
             Function
             .
             For
             ,
             as
             Valesius
             observes
             ,
             it
             cannot
             be
             understood
             ,
             as
             
               Franciscus
               Florens
            
             would
             have
             it
             ,
             of
             his
             
               receiving
               the
               Eucharist
               from
               Anicetus
            
             ,
             but
             something
             of
             honour
             is
             implied
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             whereas
             there
             was
             nothing
             but
             what
             was
             common
             in
             the
             other
             .
             Hence
             the
             several
             Epistles
             of
             
               Ignatius
               ,
               Polycarp
               ,
               Irenaeus
            
             ,
             and
             others
             ,
             for
             the
             advising
             ,
             confirming
             ,
             
             and
             settling
             Churches
             .
             Hence
             Irenaeus
             concerned
             himself
             so
             much
             in
             the
             business
             between
             Victor
             and
             the
             
               Asian
               Churches
            
             ,
             either
             to
             prevent
             ,
             or
             repeal
             his
             sentence
             of
             Excommunication
             against
             them
             .
             Hence
             
             S.
             Cyprian
             writes
             into
             Spain
             about
             the
             deposing
             Basilides
             and
             Martialis
             ,
             
             two
             Apostatizing
             Bishops
             ,
             and
             checks
             
               Stephen
               Bishop
            
             of
             Rome
             ,
             for
             his
             inconsiderate
             restoring
             them
             .
             Hence
             ,
             Faustus
             Bishop
             of
             Lyons
             writes
             to
             S.
             Cyprian
             ,
             in
             the
             case
             of
             Martianus
             of
             Arles
             ,
             
             and
             he
             writes
             to
             Stephen
             as
             being
             nearer
             ,
             and
             more
             concerned
             in
             the
             business
             of
             Novatianism
             (
             for
             the
             honour
             of
             his
             predecessors
             )
             in
             order
             to
             his
             Deposition
             ;
             yet
             so
             ,
             as
             he
             looks
             on
             it
             as
             a
             common
             cause
             belonging
             to
             them
             all
             
               (
               cui
               rei
               nostrum
               est
               consulere
               &
               subvenire
               ,
               frater
               charissime
               )
               in
               which
               they
               were
               all
               bound
               to
               advise
               and
               help
               .
            
             Hence
             S.
             Cyprian
             writes
             to
             the
             Bishop
             of
             Rome
             ,
             as
             his
             Brother
             and
             Colleague
             ,
             without
             the
             least
             intimation
             of
             deriving
             any
             Jurisdiction
             from
             him
             ,
             but
             often
             expressing
             
               that
               charge
               which
               was
               committed
               to
               every
               Bishop
               ,
               which
               he
               must
               look
               to
               as
               mindful
               of
               the
               account
               he
               must
               give
               to
               God.
            
             Hence
             Nazianzen
             saith
             of
             S.
             Cyprian
             ,
             
             
               That
               he
               not
               only
               governed
               the
               Churches
               of
            
             Carthage
             and
             Africa
             ,
             
               but
               all
               the
               Western
               parts
               ,
               and
               even
               almost
               all
               the
               Eastern
               ,
               Southern
               ,
               and
               Northern
               too
               ,
               as
               far
               as
               his
               fame
               went.
            
             
             Hence
             Arsenius
             writes
             to
             
               Athanasius
               ,
               We
               embrace
               Peace
               and
               Vnity
               with
               the
               Catholick
               Church
               ,
               over
               which
               thou
               ,
               through
               the
               Grace
               of
               God
               ,
               dost
               preside
               .
            
             Hence
             
               Gregory
               Nazianzen
            
             saith
             of
             
               Athanasius
               ,
               That
               he
               made
               Laws
               for
               the
               whole
               earth
               .
            
             Hence
             S.
             Basil
             writes
             to
             him
             ,
             
               That
               he
               had
               care
               of
               all
               the
               Churches
               ,
               as
               of
               his
               own
            
             ;
             and
             in
             the
             same
             Epistle
             calls
             him
             ,
             
               The
               Head
               and
               chief
               over
               all
               .
            
             Hence
             S.
             Chrysostome
             in
             the
             praise
             of
             Eustathius
             the
             Patriarch
             of
             Antioch
             ,
             saith
             ,
             
               That
               he
               was
               instructed
               by
               the
               Divine
               Spirit
               ,
               that
               he
               was
               not
               only
               to
               have
               care
               of
               that
               Church
               over
               which
               he
               was
               set
               ,
               but
               of
               the
               whole
               Church
               throughout
               the
               world
               .
            
             Hence
             came
             the
             great
             endeavours
             of
             Theophilus
             and
             
               Cyril
               ,
               Patriarchs
            
             of
             Alexandria
             ,
             
             of
             
               Eusebius
               Vercellensis
               ,
               Hilarius
               Pictaviensis
            
             ,
             and
             several
             others
             ,
             for
             rooting
             out
             of
             Heresies
             ;
             not
             confining
             themselves
             to
             those
             Provinces
             allotted
             to
             them
             ,
             but
             extending
             their
             care
             over
             other
             Churches
             .
             
             Hence
             came
             frequent
             ordinations
             of
             persons
             out
             of
             their
             own
             Dioceses
             ,
             as
             of
             Paulinus
             at
             Antioch
             by
             
               Lucifer
               Caralitanus
            
             ,
             of
             many
             Bishops
             in
             Syria
             and
             Mesopotamia
             by
             
               Eusebius
               Samosatenus
            
             ;
             and
             of
             a
             Presbyter
             at
             Bethleem
             by
             Epiphanius
             ;
             who
             when
             he
             was
             quarrel'd
             at
             by
             John
             of
             Hierusalem
             for
             it
             ,
             
             he
             defends
             his
             action
             by
             this
             saying
             ,
             That
             ,
             
               In
               Sacerdotio
               Dei
               nulla
               est
               diversitas
               ,
               i.
               e.
            
             where-ever
             a
             Bishop
             was
             ,
             he
             might
             exercise
             his
             power
             as
             such
             ,
             although
             the
             Churches
             prudence
             had
             set
             limits
             to
             their
             ordinary
             Jurisdiction
             .
             From
             these
             things
             then
             we
             see
             ,
             that
             a
             general
             care
             and
             solicitude
             of
             the
             
               Vniversal
               Church
            
             ,
             doth
             belong
             to
             every
             Bishop
             ,
             and
             that
             some
             of
             them
             have
             been
             expresly
             said
             to
             have
             had
             the
             care
             of
             the
             
               whole
               Church
            
             ,
             which
             in
             other
             terms
             is
             to
             say
             ,
             
               They
               were
               Vniversal
               Bishops
            
             .
             So
             that
             from
             this
             sense
             of
             the
             Title
             ,
             you
             gain
             nothing
             to
             your
             purpose
             ,
             though
             the
             care
             of
             the
             
               Vniversal
               Church
            
             be
             attributed
             to
             the
             Bishop
             of
             Rome
             ,
             though
             he
             acts
             and
             calls
             Councils
             ,
             and
             orders
             other
             things
             out
             of
             his
             own
             Province
             ,
             yet
             all
             this
             proves
             not
             the
             Supremacy
             you
             intend
             ;
             for
             this
             is
             no
             more
             than
             other
             Bishops
             did
             ,
             whom
             you
             will
             not
             acknowledge
             to
             be
             Heads
             of
             the
             Church
             ,
             or
             
               Vniversal
               Bishops
            
             in
             that
             sense
             .
          
           
             2.
             
             An
             
               Vniversal
               Bishop
            
             denotes
             
               a
               peculiar
               dignity
               over
               the
               Churches
               within
               the
               Roman
               Empire
            
             :
             For
             which
             ,
             two
             things
             will
             be
             sufficient
             to
             manifest
             it
             .
             
             1.
             
             That
             the
             
               Roman
               Empire
            
             was
             then
             accounted
             Vniversal
             .
             2.
             
             That
             
               some
               Bishops
               in
               the
               Great
               Churches
               ,
            
             were
             on
             that
             account
             called
             
               Oecumenical
               or
               Vniversal
               Bishops
            
             .
             1.
             
             That
             the
             
               Roman
               Empire
            
             was
             then
             accounted
             Vniversal
             ;
             for
             which
             multitudes
             of
             testimonies
             might
             be
             cited
             ,
             in
             which
             
               orbis
               Romanus
            
             ,
             and
             
               orbis
               humanus
            
             were
             looked
             on
             as
             Synonymous
             ;
             thence
             
               Trebellius
               Pollio
            
             in
             
               Macrianus
               ,
               qui
               ex
               diversis
               partibus
               orbis
               Romani
               restituant
               :
            
             
             and
             as
             Salmasius
             witnesseth
             in
             those
             writers
             of
             the
             
               Imperial
               History
            
             ;
             
             most
             of
             the
             ancient
             
               M
               S
               S.
            
             for
             
               orbis
               Romanus
            
             have
             
               orbis
               humanus
            
             ;
             for
             ,
             as
             he
             saith
             ,
             
               Eâ
               gloriâ
               fuerunt
               Romani
               ,
               ut
               totum
               orbem
               suum
               vocarent
               ;
               hinc
               orbis
               Romanus
               passim
               apud
               auctores
               reperitur
               pro
               universo
               orbe
            
             ;
             thence
             they
             called
             the
             
               Roman
               people
               ,
               omnium
               gentium
               victorem
            
             ;
             and
             from
             hence
             
               Ammianus
               Marcellinus
            
             calls
             Rome
             ,
             
             
               caput
               mundi
            
             (
             the
             head
             of
             the
             world
             )
             and
             the
             
               Roman
               Senate
               ,
               Asylum
               mundi
               totius
            
             (
             the
             Sanctuary
             for
             the
             whole
             world
             ;
             )
             thence
             Spartianus
             saith
             of
             Severus
             ,
             
             
               orbem
               terrarum
               Romamque
               despexit
            
             ,
             when
             ,
             as
             Casaubon
             observes
             ,
             he
             speaks
             only
             of
             the
             
               Roman
               Provinces
            
             .
             And
             from
             hence
             ,
             whatever
             was
             out
             of
             the
             
               Roman
               Empire
            
             ,
             was
             called
             Barbaria
             ,
             thence
             the
             
               rura
               vicina
               Barbariae
            
             in
             Lampridius
             ,
             
             for
             the
             Marches
             which
             lay
             next
             to
             the
             enemies
             Country
             ;
             thence
             
               Marcellinus
               ,
               visus
               est
               in
               Barbarico
               miles
               ,
            
             and
             in
             the
             
               Imperial
               Constitutions
            
             ,
             as
             Justellus
             observes
             ,
             
               Barbari
               vocantur
               ;
               quicunque
               Imperio
               Romano
               non
               parebant
            
             (
             all
             were
             called
             barbarous
             out
             of
             the
             
               Roman
               Empire
            
             )
             and
             in
             the
             same
             sense
             barbaricum
             is
             used
             in
             the
             58.
             
             Canon
             of
             the
             
               African
               Code
            
             ,
             and
             in
             the
             206.
             
             Canon
             of
             the
             
               Code
               of
               the
               Vniversal
               Church
            
             ,
             that
             the
             Bishops
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             
               i.
               e.
               out
               of
               the
               Roman
               Empire
               ,
            
             should
             be
             ordained
             by
             the
             Patriarch
             of
             Constantinople
             .
             Now
             ,
             since
             the
             
               Roman
               Empire
            
             was
             called
             
               orbis
               Romanus
            
             ,
             and
             in
             Greek
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             as
             appears
             ,
             in
             that
             Augusius
             ,
             Luk.
             2.1
             .
             is
             said
             to
             tax
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               whole
               world
            
             ,
             which
             could
             be
             only
             the
             
               Roman
               Empire
            
             ;
             and
             the
             famine
             in
             the
             same
             ,
             is
             said
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Act.
             11.28
             .
             )
             it
             is
             no
             wonder
             if
             these
             Bishops
             who
             enjoyed
             the
             greatest
             dignity
             in
             the
             
               Roman
               Empire
            
             were
             called
             Oecumenical
             ;
             and
             those
             Councils
             so
             too
             ,
             which
             consisted
             of
             the
             Bishops
             within
             those
             bounds
             .
             I
             come
             therefore
             to
             the
             second
             thing
             ,
             That
             
               some
               Bishops
            
             in
             the
             
               Great
               Churches
            
             in
             the
             
               Roman
               Empire
            
             ,
             were
             called
             Oecumenical
             ,
             as
             that
             relates
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             viz.
             the
             
               Roman
               Empire
            
             .
             For
             which
             we
             may
             consider
             ,
             the
             primary
             ground
             of
             the
             advancement
             of
             the
             Patriarch
             of
             Constantinople
             ,
             was
             the
             
               greatness
               of
               the
               City
            
             ,
             as
             is
             undeniably
             manifest
             by
             the
             proceedings
             of
             the
             Councils
             of
             Constantinople
             ,
             and
             Chalcedon
             about
             him
             ;
             wherein
             it
             was
             decreed
             ,
             since
             that
             was
             New-Rome
             ,
             that
             it
             should
             enjoy
             
               equal
               priviledges
               with
               the
               old
            
             .
             And
             in
             all
             probability
             the
             ground
             of
             the
             Patriarch
             of
             Constantinople's
             usurping
             the
             title
             of
             
               Oecumenical
               Patriarch
            
             was
             but
             to
             correspond
             with
             the
             greatness
             of
             his
             City
             ,
             which
             at
             the
             time
             of
             the
             contest
             between
             
               Pope
               Gregory
            
             ,
             and
             him
             ,
             was
             in
             a
             better
             condition
             than
             Rome
             it self
             ;
             being
             the
             seat
             of
             the
             Empire
             ,
             and
             therefore
             he
             thought
             it
             suitable
             thereto
             ,
             to
             be
             called
             
               Oecumenical
               Patriarch
            
             .
             But
             besides
             this
             peculiarity
             of
             Constantinople
             ,
             it
             was
             no
             unusual
             thing
             for
             the
             Bishop
             of
             the
             
               Patriarchal
               Churches
            
             ,
             to
             have
             expressions
             given
             them
             ,
             tantamount
             to
             the
             title
             of
             
               Vniversal
               Bishop
            
             in
             any
             sense
             but
             that
             of
             the
             
               Vniversal
               Jurisdiction
            
             ;
             which
             I
             shall
             prove
             as
             to
             the
             
               three
               Patriarchs
            
             of
             
               Alexandria
               ,
               Antioch
            
             ,
             and
             Constantinople
             .
             First
             ,
             Of
             Alexandria
             :
             So
             
               Greg.
               Nazianzen
            
             saith
             of
             Athanasius
             ,
             
             being
             made
             Bishop
             there
             ,
             
               he
               had
               the
               Government
               of
               that
               people
               committed
               to
               him
               ,
               which
               is
               as
               much
               as
               to
               say
               ,
               of
               the
               whole
               world
               ;
               and
            
             John
             of
             Hierusalem
             ,
             
             writing
             to
             
               Theophilus
               Patriarch
            
             of
             Alexandria
             ,
             saith
             ,
             
               That
               he
               had
               the
               care
               of
               all
               the
               Churches
               .
            
             And
             St.
             Basil
             writes
             to
             Athanasius
             about
             the
             establishing
             of
             Meletius
             as
             Patriarch
             of
             Antioch
             ,
             
             
               that
               so
               he
               might
               govern
               as
               it
               were
               the
               whole
               body
               of
               the
               Church
               .
            
             But
             most
             clear
             and
             full
             to
             that
             purpose
             is
             the
             testimony
             of
             Theodoret
             concerning
             Nestorius
             
             being
             made
             Patriarch
             of
             
               Constantinople
               .
               He
               was
               intrusted
               with
               the
               Government
               of
               the
               Catholick
               Church
               of
               the
               Orthodox
               at
            
             Constantinople
             ,
             
             
               and
               thereby
               of
               the
               whole
               world
               .
            
             What
             work
             would
             you
             make
             with
             so
             illustrious
             a
             testimony
             in
             Antiquity
             for
             the
             
               Bishop
               of
               Rome
            
             as
             this
             is
             for
             the
             Patriarch
             of
             Constantinople
             ?
             Use
             therefore
             and
             interpret
             but
             these
             testimonies
             as
             kindly
             as
             you
             do
             any
             for
             the
             
               Roman
               See
            
             ,
             and
             will
             you
             not
             find
             as
             large
             a
             power
             over
             the
             Church
             attributed
             to
             the
             other
             Patriarchs
             as
             you
             do
             to
             the
             Bishop
             of
             Rome
             ?
             What
             is
             it
             then
             you
             would
             infer
             from
             the
             title
             of
             
               Vniversal
               Bishop
            
             being
             attributed
             to
             him
             ?
             Will
             the
             very
             title
             do
             more
             then
             what
             is
             signified
             by
             it
             ?
             Or
             must
             it
             of
             necessity
             import
             something
             more
             when
             given
             to
             the
             Bishop
             of
             Rome
             then
             it
             doth
             when
             given
             to
             other
             Bishops
             ?
             if
             it
             doth
             ,
             you
             must
             prove
             it
             from
             some
             other
             Arguments
             ,
             and
             not
             barely
             from
             the
             title
             being
             attributed
             to
             them
             .
             Thus
             you
             see
             ,
             though
             the
             title
             were
             granted
             to
             be
             attributed
             to
             him
             ,
             there
             is
             nothing
             new
             ,
             nothing
             peculiar
             in
             it
             .
          
           
             But
             we
             must
             further
             examine
             ,
             Who
             they
             are
             that
             attribute
             this
             title
             to
             him
             ,
             and
             what
             the
             account
             is
             of
             their
             doing
             it
             .
             For
             this
             ,
             
             you
             cite
             
               the
               Council
               of
            
             Chalcedon
             
               in
               a
               letter
               inserted
               in
               the
               Acts
               of
               it
               ,
            
             
             
               the
               Council
               of
            
             Constantinople
             sub
             Mena
             ,
             John
             
               Bishop
               of
            
             Nicopolis
             ,
             Constantinus
             Pogonatus
             
               the
               Emperour
            
             ,
             Basil
             
               the
               yonger
               ,
               and
            
             Balsamon
             himself
             .
             To
             the
             first
             I
             Answer
             .
             1.
             
             That
             this
             title
             was
             not
             given
             by
             the
             
               Council
               of
               Chalcedon
            
             .
             2.
             
             If
             it
             had
             ,
             no
             more
             was
             given
             to
             the
             
               Bishop
               of
               Rome
            
             ,
             then
             to
             the
             Bishops
             of
             other
             
               Patriarchal
               Churches
            
             .
             1.
             
             That
             this
             title
             was
             not
             given
             by
             the
             
               General
               Council
               of
               Chalcedon
            
             ;
             this
             I
             know
             Gregory
             1.
             in
             his
             Epistles
             about
             this
             subject
             repeats
             
               usque
               ad
               nauseam
               ,
               that
               the
               title
               of
               Vniversal
               Bishop
               was
               offered
               to
               the
               Bishop
               of
            
             Rome
             
               by
               the
               Council
               of
            
             Chalcedon
             
               and
               that
               he
               refused
               it
            
             ;
             but
             there
             is
             as
             little
             evidence
             for
             the
             one
             as
             the
             other
             .
             That
             the
             title
             of
             
               Oecumenical
               Patriarch
            
             was
             attributed
             to
             the
             Bishop
             of
             Rome
             by
             some
             Papers
             read
             and
             received
             in
             that
             Council
             I
             deny
             not
             ,
             but
             we
             must
             consider
             the
             persons
             who
             did
             it
             ,
             and
             the
             occasion
             of
             it
             .
             The
             persons
             were
             such
             who
             came
             to
             inform
             the
             Council
             against
             Dioscorus
             the
             Patriarch
             of
             Alexandria
             ,
             
             and
             they
             were
             no
             other
             then
             Athanasius
             a
             Presbyter
             ,
             Theodorus
             and
             Ischyrion
             two
             Deacons
             ,
             and
             Sophronius
             a
             Laick
             of
             Alexandria
             :
             now
             these
             persons
             not
             in
             a
             letter
             (
             as
             you
             relate
             it
             )
             but
             in
             their
             bills
             exhibited
             to
             the
             Council
             against
             Dioscorus
             give
             that
             title
             of
             
               Oecumenical
               Patriarch
            
             or
             Archbishop
             to
             Leo
             the
             Bishop
             of
             Rome
             .
             And
             is
             this
             now
             the
             offer
             made
             of
             the
             title
             of
             
               Vniversal
               Bishop
            
             by
             the
             
               Council
               of
               Chalcedon
            
             ?
             But
             you
             say
             ,
             
               This
               was
               inserted
               into
               the
               Acts
               of
               the
               Council
               ?
            
             I
             grant
             it
             was
             ,
             but
             on
             what
             account
             ?
             not
             with
             any
             respect
             to
             the
             title
             ,
             but
             as
             containing
             the
             Accusations
             against
             Dioscorus
             .
             But
             where
             do
             any
             of
             the
             Bishops
             of
             that
             Council
             attribute
             that
             title
             to
             Leo
             ?
             which
             of
             them
             mentions
             it
             in
             their
             subscriptions
             to
             the
             Deposition
             of
             Dioscorus
             ,
             though
             many
             of
             them
             speak
             expresly
             of
             Leo
             and
             Anatolius
             together
             with
             the
             same
             titles
             of
             honour
             to
             them
             both
             .
             Why
             did
             not
             the
             Council
             superscribe
             their
             
               Synodical
               Epistle
            
             to
             
               Pope
               Leo
            
             with
             that
             title
             ?
             so
             indeed
             Binius
             rather
             supposes
             they
             should
             have
             done
             ,
             
             then
             proves
             they
             ever
             did
             it
             :
             and
             that
             only
             from
             Gregories
             Epistle
             (
             not
             Leo's
             as
             he
             mistakes
             it
             )
             to
             Eulogius
             where
             he
             mentions
             this
             offer
             ,
             but
             upon
             what
             grounds
             we
             have
             seen
             already
             .
             But
             suppose
             ,
             2.
             
             We
             should
             grant
             ,
             that
             the
             
               Council
               of
               Chalcedon
            
             should
             have
             offered
             the
             title
             of
             
               Oecumenical
               Patriarch
            
             or
             Bishop
             ,
             to
             the
             
               Bishop
               of
               Rome
            
             ;
             there
             are
             none
             who
             understand
             any
             thing
             of
             the
             nature
             of
             that
             title
             ,
             or
             the
             proceedings
             of
             that
             Council
             ,
             who
             can
             imagine
             
             they
             should
             intend
             any
             acknowledgement
             of
             the
             
               Popes
               Supremacy
            
             by
             it
             .
             For
             the
             title
             it self
             as
             to
             the
             importance
             of
             it
             was
             common
             to
             other
             Bishops
             ,
             especially
             of
             the
             
               Patriarchal
               Sees
            
             ,
             as
             I
             have
             proved
             by
             some
             instances
             already
             ,
             and
             might
             do
             yet
             by
             more
             ;
             but
             I
             shall
             content
             my self
             with
             the
             ingenuous
             confession
             of
             
               Sim.
               Vigorius
               ;
               That
               when
               the
               Western
               Fathers
               ,
            
             
             
               call
               the
            
             Roman
             
               Bishops
               ,
               Bishops
               of
               the
               Vniversal
               Church
               ,
               they
               do
               it
               from
               the
               custome
               of
               their
               Churches
               ,
               not
               that
               they
               look
               on
               them
               as
               Vniversal
               Bishops
               of
               the
               whole
               Church
               ,
               but
               in
               the
               same
               sense
               that
               the
               Patriarchs
               of
            
             Constantinople
             ,
             Antioch
             ,
             Alexandria
             ,
             Jerusalem
             ,
             
               are
               call'd
               so
               ;
               or
               as
               they
               are
               Vniversal
               over
               the
               Churches
               under
               their
               Patriarchate
               ;
               or
               that
               in
               Oecumenical
               Councils
               they
               preside
               over
               the
               whole
               Church
               .
            
             And
             after
             acknowledgeth
             ,
             that
             the
             title
             of
             Vniversal
             or
             
               Oecumenical
               Bishop
            
             makes
             nothing
             for
             the
             
               Popes
               Monarchy
            
             in
             the
             Church
             .
             And
             if
             it
             doth
             not
             so
             when
             given
             by
             the
             
               Western
               Fathers
            
             ,
             much
             less
             certainly
             when
             given
             by
             the
             Eastern
             ,
             especially
             those
             who
             met
             in
             the
             Council
             of
             Chalcedon
             ;
             For
             it
             is
             evident
             by
             their
             16
             Session
             ,
             the
             28
             Canon
             ,
             and
             their
             
               Synodical
               Epistle
            
             to
             
               Pope
               Leo
            
             ,
             they
             designed
             the
             advancement
             of
             the
             See
             of
             Constantinople
             to
             
               equal
               priviledges
               with
               that
               of
            
             Rome
             .
             And
             therefore
             if
             they
             gave
             the
             Pope
             the
             title
             of
             
               Oecumenical
               Patriarch
            
             ,
             or
             Bishop
             ,
             it
             was
             that
             he
             might
             be
             willing
             that
             the
             
               Patriarch
               of
               Constantinople
            
             might
             be
             call'd
             so
             too
             .
             And
             if
             ,
             as
             Gregory
             saith
             ,
             the
             
               Bishops
               of
            
             Rome
             
               would
               not
               accept
               the
               title
               of
               Vniversal
               Bishop
               ,
            
             the
             truest
             account
             I
             know
             of
             it
             ,
             is
             ,
             lest
             the
             Patriarch
             of
             Constantinople
             should
             share
             with
             him
             in
             it
             ;
             but
             we
             see
             when
             the
             great
             Benefactor
             to
             your
             Church
             the
             
               Benigne
               Phocas
            
             ,
             as
             Gregory
             himself
             styles
             him
             ,
             gave
             it
             to
             the
             Bishop
             of
             
               Rome
               alone
            
             ,
             then
             hands
             and
             heart
             and
             all
             were
             ready
             to
             receive
             it
             .
             And
             I
             much
             fear
             Leo
             1.
             and
             St.
             Gregory
             himself
             would
             have
             been
             shrewdly
             tempted
             to
             receive
             it
             ,
             if
             it
             had
             been
             offered
             them
             upon
             those
             terms
             ,
             that
             no
             one
             else
             should
             have
             it
             besides
             them
             ;
             but
             they
             scorned
             it
             till
             they
             could
             have
             it
             alone
             .
             And
             for
             all
             their
             declamations
             against
             the
             pride
             of
             Anatolius
             and
             
               John
               ,
               Patriarchs
            
             of
             Constantinople
             ,
             they
             must
             look
             very
             favourably
             on
             the
             actions
             of
             those
             two
             Popes
             ,
             that
             discern
             not
             their
             own
             Pride
             in
             condemning
             of
             them
             for
             it
             .
             For
             usually
             men
             shew
             it
             as
             much
             in
             suspecting
             or
             condemning
             others
             for
             it
             ,
             as
             in
             any
             other
             way
             whatsoever
             .
             Thus
             it
             was
             in
             these
             persons
             ;
             they
             thought
             the
             Patriarchs
             of
             Constantinople
             proud
             and
             arrogant
             ,
             because
             they
             sought
             to
             be
             equal
             with
             them
             .
             But
             ,
             Was
             it
             not
             their
             own
             greater
             Pride
             ,
             that
             they
             were
             able
             to
             bear
             no
             equals
             ?
             and
             it
             is
             to
             be
             feared
             ,
             it
             was
             their
             desire
             to
             advance
             their
             own
             Supremacy
             which
             made
             them
             quarrel
             so
             much
             with
             Anatolius
             ,
             and
             John
             ,
             and
             Cyriacus
             .
             For
             would
             they
             but
             have
             been
             contented
             to
             truckle
             under
             the
             
               Roman
               Bishops
            
             they
             had
             been
             accounted
             very
             meek
             and
             humble
             men
             .
             And
             St.
             Gregory
             himself
             ,
             would
             not
             sure
             have
             thought
             much
             to
             have
             call'd
             them
             so
             ,
             who
             most
             abominably
             flatters
             that
             monster
             Phocas
             ,
             after
             the
             murder
             of
             Mauricius
             and
             his
             Children
             :
             for
             he
             begins
             his
             Epistle
             to
             him
             with
             ,
             
               Gloria
               in
               excelsis
               Deo
               :
               Glory
               to
               God
               on
               high
               ,
            
             
             
               who
               ,
               according
               to
               what
               is
               written
               ,
               changes
               times
               and
               transfers
               Kingdomes
               :
            
             and
             after
             ,
             in
             such
             notorious
             flattering
             expressions
             congratulates
             his
             coming
             to
             the
             Throne
             ,
             that
             any
             one
             who
             reads
             them
             would
             think
             Phocas
             the
             
               greater
               Saint
            
             ;
             he
             rejoyces
             ,
             
               that
               the
               benignity
               of
               his
               piety
               was
               advanced
               to
               the
               Imperial
               Throne
               ,
               nay
            
             (
             laetentur
             coeli
             &
             exultet
             terra
             )
             
               let
               the
               heavens
               rejoyce
               and
               the
               earth
               be
               glad
               ,
               and
               all
               the
               people
               which
               
               hath
               been
               hitherto
               in
               much
               affliction
               ,
               revive
               at
               the
               benignity
               of
               your
               actions
               .
            
             O
             rare
             Phocas
             !
             Could
             he
             do
             any
             less
             then
             pronounce
             the
             Bishop
             of
             
               Rome
               Vniversal
               Bishop
            
             after
             this
             ,
             when
             poor
             Cyriacus
             at
             Constantinople
             suffered
             for
             his
             opposing
             him
             for
             the
             execrable
             murder
             of
             his
             Master
             ?
             Therefore
             these
             proceedings
             of
             Leo
             and
             Gregory
             yield
             shrewd
             matter
             of
             suspicion
             ,
             what
             the
             main
             ground
             of
             their
             quarrel
             against
             the
             Patriarchs
             of
             Constantinople
             was
             .
             For
             before
             ,
             the
             Emperours
             stood
             up
             for
             the
             honour
             of
             Constantinople
             as
             being
             the
             seat
             of
             their
             Empire
             ,
             and
             Rome
             began
             to
             sink
             ,
             the
             Empire
             decaying
             there
             ;
             but
             now
             ,
             there
             was
             a
             fit
             time
             to
             do
             something
             for
             the
             honour
             of
             the
             
               Roman
               See
               ;
               Cyriacus
            
             was
             in
             disgrace
             with
             the
             
               Tyrant
               Phocas
            
             ;
             and
             no
             such
             time
             as
             now
             to
             fall
             in
             with
             him
             and
             caresse
             him
             :
             and
             we
             see
             Gregory
             did
             it
             prety
             well
             for
             a
             Saint
             ,
             but
             he
             lived
             not
             to
             enjoy
             the
             benefit
             of
             it
             ;
             but
             Boniface
             did
             however
             .
          
           
             After
             the
             Patriarchate
             of
             Constantinople
             was
             erected
             ,
             
             the
             Popes
             had
             a
             double
             game
             to
             play
             ,
             to
             advance
             themselves
             ,
             and
             depress
             that
             ,
             which
             it
             was
             very
             hard
             for
             them
             to
             do
             ,
             because
             all
             the
             
               Eastern
               Bishops
            
             ,
             as
             well
             as
             the
             Emperour
             favoured
             it
             .
             But
             after
             
               equal
               priviledges
            
             were
             decreed
             to
             the
             Patriarch
             of
             Constantinople
             with
             the
             Bishop
             of
             Rome
             ,
             by
             the
             Council
             of
             Constantinople
             ,
             they
             could
             no
             longer
             dissemble
             their
             choler
             ;
             but
             had
             no
             such
             occasion
             ministred
             to
             them
             to
             express
             it
             as
             after
             the
             Canon
             of
             the
             Council
             of
             Chalcedon
             ,
             (
             wherein
             were
             present
             630
             Bishops
             )
             which
             confirmed
             the
             former
             .
             For
             then
             Leo
             fumes
             and
             frets
             and
             writes
             to
             Martianus
             ,
             and
             Pulcheria
             ,
             to
             Anatolius
             and
             the
             Bishops
             of
             the
             East
             ;
             but
             still
             pretends
             that
             he
             stood
             up
             for
             the
             priviledges
             of
             the
             other
             Patriarchs
             and
             the
             
               Nicene
               Canons
            
             ,
             and
             what
             not
             ?
             but
             one
             might
             easily
             discern
             what
             it
             was
             that
             pinched
             him
             ,
             viz.
             the
             equalling
             the
             Patriarch
             of
             Constantinople
             with
             himself
             .
             Which
             it
             is
             apparent
             he
             suspected
             before
             ,
             by
             the
             instructions
             he
             gave
             his
             
               Legats
               Paschasinus
            
             and
             Lucentius
             ,
             to
             be
             sure
             to
             oppose
             whatever
             was
             proposed
             in
             the
             Council
             concerning
             the
             Primacy
             of
             that
             See.
             And
             accordingly
             they
             did
             ;
             and
             complained
             that
             the
             Canon
             was
             surreptitiously
             made
             .
             Which
             they
             were
             hugely
             overseen
             in
             doing
             while
             the
             Council
             sat
             ,
             for
             upon
             this
             the
             whole
             matter
             is
             reviewed
             ,
             the
             Judges
             scan
             the
             business
             ,
             the
             Bishops
             protest
             there
             were
             no
             practises
             used
             ;
             that
             they
             all
             voluntarily
             consented
             to
             it
             ;
             and
             all
             this
             in
             the
             presence
             of
             the
             
               Roman
               Legats
            
             ?
             How
             comes
             it
             then
             to
             pass
             that
             this
             should
             not
             be
             a
             regular
             and
             Conciliar
             action
             ?
             Were
             not
             the
             Bishops
             at
             age
             to
             understand
             their
             own
             priviledges
             ?
             Did
             not
             the
             Bishop
             of
             Antioch
             know
             his
             own
             interest
             as
             well
             as
             
               Pope
               Leo
            
             ?
             Must
             he
             be
             supposed
             more
             able
             to
             understand
             the
             
               Nicene
               Canons
            
             then
             these
             630
             Bishops
             ?
             Why
             then
             was
             not
             this
             Canon
             as
             regular
             as
             any
             other
             .
             Why
             forsooth
             ,
             
               The
               Pope
               did
               not
               consent
               to
               it
               .
            
             So
             true
             is
             that
             sharp
             censure
             of
             
               Ludovicus
               Vives
            
             ,
             that
             ,
             
               those
               are
               accounted
               lawful
               Canons
               and
               Councils
               which
               make
               for
               their
               interest
               ,
            
             
             
               but
               others
               are
               no
               more
               esteemed
               then
               a
               company
               of
               tattling
               Gossips
               .
            
             But
             what
             made
             the
             Pope
             so
             angry
             at
             this
             Canon
             of
             the
             Council
             of
             Chalcedon
             ?
             He
             pretends
             the
             honour
             of
             the
             
               Nicene
               Canons
            
             ,
             the
             preserving
             the
             priviledges
             of
             other
             Patriarchs
             ;
             But
             Binius
             hath
             told
             us
             the
             true
             reason
             of
             it
             ;
             
               because
               ,
               they
               say
            
             ,
             
             
               that
               the
               Primacy
               of
            
             Rome
             
               came
               ,
               by
               its
               being
               the
               seat
               of
               the
               Empire
               ;
               and
               therefore
               not
               by
               Divine
               right
               :
               and
               since
            
             Constantinople
             
               was
               become
               the
               seat
               of
               the
               Empire
               too
               ,
               therefore
               the
               Patriarch
               there
               should
               enjoy
               equal
               priviledges
               with
               the
               Bishop
               of
            
             Rome
             .
             If
             Rome
             had
             continued
             still
             the
             sole
             seat
             of
             the
             Empire
             ,
             this
             reason
             would
             not
             have
             been
             quarrelled
             at
             ;
             but
             now
             Rome
             sinking
             
             and
             Constantinople
             rising
             ,
             this
             must
             not
             be
             endured
             ,
             but
             all
             the
             arts
             and
             devices
             possible
             must
             be
             used
             to
             keep
             it
             under
             .
             And
             this
             is
             the
             true
             account
             of
             the
             pique
             which
             the
             Bishops
             of
             Rome
             had
             to
             the
             Patriarchs
             of
             Constantinople
             :
             From
             whence
             we
             may
             easily
             ,
             guess
             how
             probable
             it
             is
             that
             this
             Council
             of
             Chalcedon
             did
             acknowledge
             the
             
               Pope
               Oecumenical
               Bishop
            
             in
             any
             other
             sense
             then
             they
             contended
             the
             Patriarch
             of
             Constantinople
             was
             so
             too
             .
             And
             the
             same
             answer
             will
             serve
             for
             all
             your
             following
             Instances
             .
             For
             ,
             as
             you
             pretend
             that
             the
             
               Council
               of
               Constantinople
            
             sub
             Menna
             
               did
               call
               Pope
            
             Agapetus
             
               Oecumenical
               Patriarch
            
             ,
             so
             it
             is
             most
             certain
             that
             it
             call'd
             Mennas
             the
             Patriarch
             of
             Constantinople
             so
             too
             .
             And
             which
             is
             more
             ,
             Adrian
             1.
             in
             his
             Epistle
             to
             Tharasius
             of
             Constantinople
             in
             the
             second
             
               Nicene
               Council
            
             calls
             him
             
               Vniversal
               Bishop
            
             .
             If
             therefore
             the
             
               Greek
               Emperours
            
             and
             Balsamon
             call
             the
             Pope
             so
             ,
             they
             import
             nothing
             peculiar
             to
             him
             in
             it
             ,
             because
             it
             is
             most
             evident
             they
             call'd
             their
             own
             Patriarch
             so
             likewise
             .
             So
             that
             you
             find
             little
             advantage
             to
             your
             cause
             from
             this
             first
             thing
             which
             you
             premise
             ,
             viz.
             that
             the
             Pope
             was
             anciently
             call'd
             
               Vniversal
               Bishop
            
             .
             But
             you
             say
             further
             ,
             
             2.
             
             
               That
               the
               Bishops
               of
            
             Constantinople
             
               never
               intended
               to
               deny
               by
               this
               usurped
               title
               ,
               the
               Popes
               Vniversal
               Authority
               even
               over
               themselves
               .
            
             This
             is
             ambiguous
             ,
             unless
             it
             be
             further
             explained
             what
             you
             mean
             by
             
               Vniversal
               Authority
            
             ;
             for
             ,
             it
             may
             either
             note
             some
             kind
             of
             prae-eminence
             and
             dignity
             which
             the
             Bishop
             of
             Rome
             had
             as
             the
             
               chief
               Patriarch
            
             ,
             and
             who
             on
             that
             account
             had
             great
             Authority
             in
             the
             Church
             ,
             and
             this
             your
             instances
             prove
             that
             the
             Patriarchs
             of
             Constantinople
             did
             acknowledge
             to
             belong
             to
             the
             Pope
             :
             but
             if
             by
             
               Vniversal
               Authority
            
             be
             meant
             
               Vniversal
               Jurisdiction
               over
               the
               Church
               as
               appointed
               the
               head
               of
               it
               by
               Christ
               ,
            
             then
             not
             one
             of
             your
             instances
             comes
             near
             the
             shadow
             of
             a
             proof
             for
             it
             .
          
           
             Thus
             having
             considered
             what
             you
             premise
             ,
             we
             come
             to
             your
             Answer
             it self
             .
             
             
             For
             which
             you
             tell
             us
             ,
             
               We
               are
               to
               take
               notice
               ,
               that
               the
               term
               [
               Vniversal
               Bishop
               ]
               is
               capable
               of
               two
               senses
               ;
               the
               one
               Grammatical
               ,
               the
               other
               Metaphorical
               .
               In
               the
               Grammatical
               sense
               it
               signifies
               Bishop
               of
               the
               Vniversal
               Church
               ,
               and
               of
               all
               Churches
               in
               particular
               ,
               even
               to
               the
               exclusion
               of
               all
               others
               from
               being
               properly
               Bishops
               ;
               and
               consequently
               displaceable
               at
               his
               pleasure
               ;
               as
               being
               only
               his
               ,
               not
               Christs
               officers
               ;
               and
               receiving
               authority
               from
               him
               ,
               and
               not
               from
               Christ.
               In
               the
               Metaphorical
               sense
               ,
               it
               signifies
               only
               so
               high
               and
               eminent
               a
               dignity
               above
               all
               other
               Bishops
               throughout
               the
               whole
               Church
               ,
               that
               though
               he
               ,
               who
               is
               stiled
               Vniversal
               Bishop
               ,
               hath
               a
               true
               and
               real
               Superintendency
               ,
               Jurisdiction
               ,
               and
               Authority
               over
               all
               other
               Bishops
               ,
               yet
               that
               they
               be
               as
               truly
               and
               properly
               Bishops
               in
               their
               respective
               Provinces
               and
               Dioceses
               as
               he
               himself
               .
               This
               being
               clear'd
            
             (
             say
             you
             )
             
               't
               is
               evident
               that
               St.
            
             Gregory
             
               when
               he
               inveighs
               against
               the
               title
               of
               Vniversal
               Bishop
               ,
            
             
             
               takes
               it
               in
               the
               literal
               and
               Grammatical
               sense
            
             ;
             which
             you
             very
             faintly
             endeavour
             to
             prove
             out
             of
             him
             ,
             as
             I
             shall
             make
             it
             presently
             appear
             .
             This
             being
             then
             the
             substance
             of
             that
             Answer
             which
             you
             say
             hath
             been
             given
             
               a
               hundred
               times
               over
            
             ,
             must
             now
             once
             for
             all
             pass
             a
             strict
             and
             severe
             examination
             .
             Which
             it
             shall
             receive
             in
             these
             two
             Enquiries
             ,
             1.
             
             Whether
             it
             be
             possible
             to
             conceive
             that
             St.
             Gregory
             should
             take
             
               Vniversal
               Bishop
            
             in
             the
             literal
             and
             Grammatical
             sense
             ?
             2.
             
             Whether
             all
             the
             Arguments
             which
             he
             useth
             against
             that
             title
             ,
             do
             not
             hold
             against
             that
             
               Vniversal
               Jurisdiction
            
             which
             you
             attribute
             to
             the
             Pope
             as
             
               Head
               of
               the
               Church
            
             ?
          
           
             1.
             
             Whether
             it
             be
             possible
             to
             conceive
             that
             St.
             Gregory
             should
             take
             
               Vniversal
               Bishop
            
             in
             the
             
               literal
               and
               Grammatical
               sense
            
             which
             you
             give
             of
             it
             ?
             And
             he
             which
             can
             think
             so
             ,
             must
             have
             some
             other
             way
             of
             understanding
             his
             meaning
             then
             by
             his
             words
             and
             arguments
             ,
             which
             I
             confess
             I
             do
             not
             
             pretend
             to
             .
             But
             if
             we
             examine
             them
             ,
             we
             shall
             find
             how
             impossible
             it
             is
             that
             St.
             Gregory
             should
             ever
             think
             that
             John
             pretended
             to
             be
             the
             sole
             Bishop
             of
             this
             world
             .
             1.
             
             Because
             Gregory
             saith
             ,
             
               That
               same
               title
               which
            
             John
             
               had
               usurped
               was
               offered
               to
               the
            
             Roman
             
               Bishops
               by
               the
               Council
               of
            
             Chalcedon
             ,
             
             
               but
               none
               of
               them
               would
               ever
               use
               it
               ,
               because
               it
               seemed
               to
               diminish
               the
               honour
               of
               other
               Bishops
               .
            
             Now
             I
             pray
             think
             with
             your self
             ,
             whether
             ever
             630
             Bishops
             would
             consent
             together
             to
             give
             away
             all
             their
             power
             and
             Authority
             in
             the
             Church
             ?
             For
             you
             say
             ,
             
               The
               literal
               sense
               of
               Vniversal
               Bishop
               doth
               suppose
               him
               to
               be
               Bishop
               of
               all
               particular
               Churches
               ,
               to
               the
               exclusion
               of
               all
               others
               from
               being
               properly
               Bishops
               ,
               and
               are
               displaceable
               at
               his
               pleasure
               .
            
             Can
             it
             now
             enter
             into
             your
             mind
             that
             Gregory
             should
             ever
             think
             that
             these
             Bishops
             should
             all
             make
             themselves
             the
             
               Popes
               Vassals
            
             of
             their
             own
             free
             choice
             ?
             We
             see
             even
             under
             the
             great
             Vsurpations
             of
             the
             Bishop
             of
             Rome
             since
             ,
             though
             they
             pretend
             (
             for
             all
             that
             I
             can
             see
             )
             to
             be
             
               Oecumenical
               Bishops
            
             in
             a
             higher
             sense
             then
             ever
             John
             pretended
             to
             ,
             that
             yet
             the
             Bishops
             of
             the
             
               Roman
               Communion
            
             are
             not
             willing
             to
             submit
             their
             office
             wholly
             to
             the
             
               Papal
               Jurisdiction
            
             ;
             witness
             the
             stout
             and
             eager
             contests
             of
             the
             Spanish
             Bishops
             in
             the
             Council
             of
             Trent
             about
             the
             
               Divine
               Institution
               of
               the
               Episcopal
               office
               ,
            
             against
             the
             pretences
             of
             the
             Italian
             Party
             .
             And
             shall
             we
             then
             think
             when
             the
             Pope
             was
             far
             from
             that
             power
             which
             he
             hath
             since
             Usurped
             ,
             that
             such
             multitude
             of
             grave
             and
             resolute
             Bishops
             should
             throw
             their
             Miters
             down
             at
             the
             
               Popes
               feet
            
             and
             offer
             him
             in
             your
             
               literal
               sense
            
             ,
             to
             be
             
               sole
               Bishop
               of
               the
               World.
            
             That
             they
             would
             relinquish
             their
             power
             ,
             which
             they
             made
             no
             question
             they
             had
             from
             Christ
             ,
             and
             take
             it
             up
             again
             at
             the
             
               Popes
               hands
            
             ?
             But
             whether
             you
             can
             imagine
             this
             of
             so
             many
             Bishops
             or
             no
             ,
             Can
             you
             conceive
             that
             Gregory
             should
             think
             so
             of
             them
             ?
             and
             he
             must
             do
             it
             ,
             if
             he
             took
             the
             title
             of
             
               Vniversal
               Bishop
            
             in
             your
             
               literal
               sense
            
             ;
             and
             yet
             this
             Gregory
             saith
             ,
             
             
               Hoc
               Vniversitatis
               nomen
               oblatum
               est
               ,
               That
               very
               name
               of
               Vniversal
               Bishop
               was
               offered
               to
               the
               Pope
               by
               the
               Council
               of
            
             Chalcedon
             ;
             Sed
             nullus
             unquam
             Decessorum
             meorum
             hoc
             tam
             prophano
             Vocabulo
             uti
             consensit
             .
             Nothing
             then
             can
             be
             more
             plain
             ,
             then
             that
             John
             took
             that
             which
             the
             Pope
             refused
             .
             And
             he
             that
             can
             believe
             that
             this
             title
             should
             ever
             be
             offered
             in
             this
             literal
             sense
             ,
             I
             despair
             without
             the
             help
             of
             Physick
             to
             make
             him
             believe
             any
             thing
             .
             2.
             
             This
             very
             title
             was
             not
             usurped
             wholly
             by
             John
             himself
             ,
             but
             was
             given
             him
             in
             a
             Council
             at
             Constantinople
             .
             This
             Gregory
             confesseth
             in
             his
             Epistle
             to
             Eulogius
             and
             Anastasius
             ,
             the
             Patriarchs
             of
             Antioch
             and
             Alexandria
             ,
             
             
               that
               about
               eight
               years
               before
               ,
               in
               the
               time
               of
            
             Pelagius
             
               his
               predecessor
            
             ,
             John
             
               called
               a
               Council
               at
            
             Constantinople
             
               in
               which
               he
               endeavours
               to
               be
               called
               Vniversal
               Bishop
            
             ;
             so
             Gregory
             :
             
             but
             he
             confesseth
             elsewhere
             that
             he
             effected
             it
             .
             And
             it
             appears
             by
             the
             Epistle
             of
             Pelagius
             himself
             writ
             on
             that
             occasion
             ,
             that
             it
             was
             more
             then
             a
             
               meer
               endeavour
            
             ,
             and
             that
             they
             did
             consent
             to
             it
             ;
             else
             ,
             Why
             doth
             Pelagius
             say
             ,
             
               Quicquid
               in
               vestro
               conventiculo
               statuistis
            
             ,
             
             Whatever
             they
             had
             determin'd
             in
             their
             Conventicle
             (
             as
             on
             this
             account
             Pelagius
             calls
             it
             ,
             because
             it
             wanted
             his
             approbation
             )
             ?
             And
             it
             is
             evident
             from
             Gregories
             zealous
             writing
             to
             the
             other
             Patriarchs
             about
             it
             ,
             that
             they
             did
             not
             ●ook
             on
             themselves
             as
             so
             much
             concerned
             about
             it
             .
             Now
             in
             this
             Council
             which
             met
             at
             Constantinople
             ,
             
             which
             was
             called
             together
             in
             the
             case
             of
             Gregory
             the
             Patriarch
             of
             Antioch
             ,
             all
             the
             Patriarchs
             either
             by
             themselves
             or
             substitutes
             were
             present
             ,
             as
             Evagrius
             tells
             us
             ,
             and
             not
             only
             they
             but
             several
             Metropolitans
             too
             ;
             now
             if
             they
             had
             taken
             this
             in
             the
             
               literal
               sense
            
             ,
             Can
             you
             think
             they
             would
             have
             yielded
             to
             it
             ?
             Were
             not
             they
             much
             more
             concerned
             about
             it
             then
             either
             Pelagius
             or
             Gregory
             were
             ?
             for
             they
             were
             near
             him
             ,
             and
             were
             sure
             to
             live
             
             under
             this
             usurped
             power
             of
             his
             ,
             and
             to
             smart
             by
             it
             ,
             if
             it
             were
             so
             great
             as
             you
             suppose
             it
             to
             be
             .
             But
             it
             is
             apparent
             by
             their
             yielding
             to
             it
             ,
             they
             looked
             on
             it
             ,
             to
             be
             sure
             ,
             not
             in
             the
             
               Literal
               sense
            
             ,
             and
             it
             may
             be
             as
             no
             more
             than
             the
             
               Honorary
               Title
            
             of
             
               Oecumenical
               Patriarch
            
             .
          
           
             
             3.
             
             How
             comes
             it
             to
             pass
             ,
             that
             none
             of
             the
             successors
             of
             John
             and
             Cyriacus
             did
             ever
             challenge
             this
             Title
             in
             the
             
               Literal
               sense
            
             of
             it
             ?
             For
             we
             do
             not
             see
             that
             they
             quitted
             it
             ,
             for
             all
             Phocas
             gave
             it
             to
             
               Pope
               Boniface
            
             ,
             since
             by
             your
             own
             confession
             ,
             in
             the
             
               Greek
               Canon-Law
               ,
               Sisinnius
               ,
               German
               ,
               Constantine
               ,
               Alexius
               ,
               and
               others
               are
               called
               Oecumenical
               Patriarchs
               :
            
             And
             it
             appears
             by
             the
             Epistles
             of
             Pelagius
             and
             Gregory
             ,
             that
             was
             the
             Title
             which
             John
             had
             then
             given
             him
             .
             
             
               Si
               summus
               Patriarcha
               Vniversalis
               dicitur
               ,
               Patriarcharum
               nomen
               caeteris
               denegatur
               ,
            
             saith
             
               Pelagius
               .
               Si
               enim
               hoc
               dici
               licentèr
               permittitur
               ,
               honor
               Patriarcharum
               omnium
               negatur
               ,
            
             saith
             Gregory
             .
             From
             which
             words
             I
             think
             it
             most
             probable
             ,
             that
             the
             main
             ambition
             of
             the
             Patriarchs
             of
             Constantinople
             ,
             was
             not
             meerly
             that
             they
             would
             be
             called
             
               Oecumenical
               Patriarchs
            
             ,
             but
             that
             Title
             should
             properly
             belong
             to
             them
             as
             excluding
             others
             from
             it
             ,
             which
             was
             it
             that
             touched
             the
             Bishops
             of
             Rome
             to
             the
             quick
             ;
             because
             then
             Constantinople
             flourished
             ,
             as
             much
             as
             Rome
             decayed
             by
             the
             oppressions
             of
             the
             Lombards
             ;
             and
             Gregory
             complained
             of
             this
             to
             Constantia
             the
             Empress
             ,
             that
             for
             seven
             and
             twenty
             years
             together
             they
             had
             lived
             in
             Rome
             ,
             
             
               inter
               Longobardorum
               gladios
               (
               among
               the
               swords
               of
               the
               Lombards
               )
            
             and
             this
             made
             them
             so
             jealous
             ,
             that
             the
             honour
             of
             the
             
               Roman
               See
            
             was
             then
             sinking
             ,
             and
             therefore
             they
             stickle
             so
             much
             against
             this
             Title
             ,
             and
             draw
             all
             the
             invididious
             consequences
             from
             it
             possible
             ,
             the
             better
             to
             set
             the
             other
             Patriarchs
             against
             it
             ;
             and
             because
             that
             would
             not
             extend
             far
             beyond
             the
             Patriarchs
             themselves
             ,
             they
             pretend
             likewise
             ,
             that
             this
             was
             to
             make
             himself
             
               Vniversal
               Bishop
            
             .
             But
             not
             certainly
             in
             your
             
               Literal
               sense
            
             ;
             for
             then
             Gregory
             would
             have
             objected
             some
             actions
             consequent
             upon
             this
             Title
             ;
             in
             depriving
             Bishops
             of
             their
             
               Jurisdiction
               ,
               and
               displacing
               some
               ,
               and
               putting
               in
               others
               at
               his
               pleasure
            
             ;
             which
             you
             say
             ,
             is
             the
             natural
             effect
             of
             this
             
               Literal
               sense
            
             of
             
               Vniversal
               Bishop
            
             .
             But
             we
             read
             of
             nothing
             of
             this
             nature
             done
             either
             by
             John
             or
             Cyriacus
             ;
             they
             acted
             no
             more
             than
             they
             did
             ,
             only
             enjoyed
             a
             higher
             Title
             .
             And
             this
             is
             proved
             further
             ,
          
           
             4.
             
             By
             the
             carriage
             of
             the
             
               Emperour
               Mauricius
            
             in
             this
             business
             .
             Gregory
             writes
             a
             pitiful
             moaning
             Letter
             to
             him
             about
             it
             ,
             and
             uses
             all
             the
             Rhetorick
             he
             had
             to
             perswade
             the
             Emperour
             ,
             that
             he
             would
             either
             flectere
             ,
             or
             
               coercere
               ,
               incline
               ,
               or
               force
               him
            
             to
             lay
             aside
             that
             arrogant
             Title
             :
             But
             for
             all
             this
             it
             appears
             by
             Gregory's
             Letter
             to
             the
             
               Empress
               ,
               That
               the
               Emperour
               had
               checked
               him
               for
               medling
               in
               it
               ,
            
             and
             was
             so
             far
             from
             opposing
             the
             Patriarchs
             Title
             ,
             
             that
             in
             effect
             
               he
               bid
               him
               trouble
               himself
               no
               more
               about
               it
               :
            
             Which
             poor
             S.
             Gregory
             took
             very
             ill
             .
             And
             afterwards
             ,
             when
             Cyriacus
             succeeded
             John
             in
             Constantinople
             ,
             the
             Emperour
             being
             somewhat
             fearful
             ,
             lest
             Gregory
             at
             the
             coming
             in
             of
             a
             new
             Patriarch
             ,
             might
             ,
             on
             the
             account
             of
             this
             new
             Title
             ,
             deny
             his
             
               Communicatory
               Letters
            
             ,
             he
             dispatches
             a
             Letter
             to
             him
             to
             quicken
             him
             about
             it
             .
             And
             he
             takes
             it
             very
             unkindly
             that
             the
             Emperour
             should
             suspect
             his
             indiscretion
             so
             much
             ,
             that
             for
             the
             sake
             of
             this
             
               Title
               ,
               which
            
             he
             saith
             ,
             
             
               had
               sorely
               wounded
               him
               ,
               he
               should
               deny
               Communion
               in
               the
               Faith
               with
               him
            
             ;
             and
             yet
             in
             the
             same
             Epistle
             saith
             ,
             
               That
               whosoever
               took
               the
               Title
               of
               Vniversal
               Bishop
               upon
               him
               ,
               was
               a
               forerunner
               of
               Antichrist
               .
            
             But
             if
             this
             name
             had
             been
             apprehended
             in
             that
             which
             you
             call
             ,
             
               The
               Literal
               and
               Grammatical
               sense
            
             ,
             Would
             not
             the
             Emperour
             (
             being
             commended
             by
             Gregory
             too
             for
             
             his
             Piety
             )
             have
             rather
             encouraged
             him
             in
             it
             ?
             where
             as
             he
             plainly
             tells
             him
             ,
             
               It
               was
               a
               contest
               about
               a
               frivolous
               name
               ,
               and
               nothing
               else
            
             ;
             
             
               and
               that
               there
               ought
               to
               be
               no
               scandal
               among
               them
               about
               it
               .
            
             Upon
             which
             Gregory
             is
             put
             to
             his
             distinctions
             of
             two
             sorts
             of
             
               frivolous
               things
               ,
               some
               that
               are
               very
               harmless
               ,
               and
               some
               that
               are
               very
               hurtful
               ,
            
             i.
             e.
             frivolous
             things
             are
             either
             such
             as
             are
             frivolous
             ,
             ,
             or
             such
             as
             are
             not
             ;
             for
             ,
             Who
             ever
             imagined
             ,
             that
             such
             things
             as
             are
             very
             hurtful
             ,
             are
             frivolous
             ?
             But
             however
             ,
             S.
             Gregory
             speaks
             excellent
             sense
             ;
             for
             his
             meaning
             is
             ,
             that
             the
             Title
             it self
             may
             be
             frivolous
             ,
             but
             the
             consequences
             of
             it
             may
             be
             dreadful
             ,
             and
             so
             we
             have
             found
             it
             since
             his
             time
             .
             So
             that
             this
             appears
             to
             be
             the
             true
             state
             of
             the
             business
             between
             them
             ;
             the
             Patriarch
             of
             Constantinople
             ,
             he
             challengeth
             the
             Title
             of
             
               Oecumenical
               Patritriarch
            
             or
             Bishop
             ,
             as
             belonging
             of
             right
             to
             him
             ,
             being
             Patriarch
             of
             the
             
               chief
               Seat
            
             of
             the
             Empire
             ,
             but
             in
             the
             mean
             time
             challengeth
             no
             
               Vniversal
               Jurisdiction
            
             by
             virtue
             of
             this
             Title
             :
             On
             which
             account
             the
             Emperour
             and
             
               Eastern
               Bishops
            
             admit
             of
             it
             :
             On
             the
             other
             side
             ,
             the
             Bishops
             of
             Rome
             ,
             partly
             looking
             at
             their
             own
             interest
             in
             it
             (
             for
             so
             it
             appears
             by
             one
             of
             Gregory's
             Epistles
             to
             the
             Emperour
             ,
             that
             he
             suspected
             it
             to
             be
             his
             own
             interest
             which
             he
             stood
             so
             much
             up
             for
             )
             and
             partly
             foreseeing
             the
             dangerous
             consequences
             of
             this
             ,
             
             if
             
               Vniversal
               Jurisdiction
            
             were
             challenged
             with
             it
             ,
             they
             resolutely
             oppose
             it
             ,
             not
             meerly
             for
             the
             Title
             sake
             ,
             but
             for
             that
             which
             might
             follow
             upon
             that
             Title
             ,
             taking
             it
             not
             in
             your
             Literal
             ,
             but
             in
             your
             
               Metaphorical
               sense
            
             ,
             as
             I
             shall
             shew
             presently
             .
             But
             neither
             party
             was
             so
             weak
             and
             silly
             ,
             as
             to
             apprehend
             it
             in
             your
             
               Literal
               sense
            
             ;
             for
             then
             neither
             would
             the
             Emperour
             have
             sleighted
             it
             ,
             nor
             the
             Popes
             opposed
             it
             on
             those
             terms
             which
             they
             do
             ,
             and
             on
             such
             grounds
             which
             reach
             your
             
               Metaphorical
               sense
            
             .
          
           
             5.
             
             The
             
               same
               Title
            
             in
             the
             
               same
               sense
            
             which
             Gregory
             opposed
             it
             ,
             did
             Boniface
             accept
             of
             ,
             from
             the
             
               Emperour
               Phocas
            
             .
             This
             you
             confess
             your self
             ,
             when
             you
             say
             ,
             
               That
               all
               that
            
             Phocas
             did
             ,
             
             
               was
               but
               to
               declare
               that
               the
               Title
               in
               contest
               did
               of
               right
               belong
               to
               the
               Bishop
               of
            
             Rome
             only
             ;
             therefore
             the
             same
             Title
             which
             the
             Patriarch
             of
             Constantinople
             took
             to
             himself
             before
             ,
             was
             both
             given
             by
             Phocas
             ,
             and
             taken
             by
             
               Pope
               Boniface
            
             .
             This
             then
             being
             confessed
             by
             you
             ,
             let
             me
             now
             seriously
             ask
             you
             ,
             Whether
             the
             Title
             of
             
               Vniversal
               Bishop
            
             ,
             which
             
               Pope
               Gregory
            
             opposed
             ,
             was
             to
             be
             taken
             in
             the
             Grammatical
             or
             
               Metaphorical
               sense
            
             ?
             Take
             now
             ,
             Whether
             of
             them
             you
             please
             ;
             if
             in
             the
             Metaphorical
             ,
             all
             his
             arguments
             hold
             against
             the
             
               Popes
               present
               Vniversal
               Jurisdiction
            
             ,
             by
             your
             own
             confession
             ;
             if
             in
             the
             Literal
             and
             Grammatical
             ,
             then
             
               Pope
               Boniface
            
             had
             all
             those
             things
             belonging
             to
             him
             ,
             which
             Gregory
             condemns
             that
             Title
             for
             .
             Then
             by
             your
             own
             confession
             
               Pope
               Boniface
            
             must
             be
             
               the
               forerunner
               of
               Antichrist
            
             ,
             he
             must
             
               equal
               himself
               to
            
             Lucifer
             
               in
               pride
            
             ,
             he
             must
             have
             that
             
               name
               of
               blasphemy
            
             upon
             him
             ,
             and
             all
             those
             dreadful
             consequences
             must
             attend
             him
             and
             all
             his
             followers
             ,
             who
             own
             that
             Title
             of
             
               Vniversal
               Bishop
            
             ,
             in
             that
             which
             you
             call
             the
             Literal
             or
             
               Grammatical
               sense
            
             of
             it
             .
          
           
             6.
             
             Lastly
             ,
             it
             appears
             from
             S.
             Gregory
             himself
             ,
             
             that
             the
             Reasons
             which
             he
             urgeth
             against
             the
             Title
             of
             
               Vniversal
               Bishop
            
             ,
             are
             such
             as
             hold
             against
             that
             which
             you
             call
             the
             
               Metaphorical
               sense
            
             of
             it
             ;
             which
             in
             short
             is
             ,
             
               An
               Vniversal
               Pastor
               exercising
               Authority
               and
               Jurisdiction
               over
               the
               whole
               Church
               .
            
             And
             It
             is
             scarce
             possible
             to
             imagine
             ,
             that
             he
             should
             speak
             more
             clearly
             against
             
             such
             an
             
               Vniversal
               Headship
            
             than
             he
             doth
             ;
             and
             urges
             such
             arguments
             against
             it
             ,
             which
             properly
             belong
             to
             that
             
               Metaphorical
               sense
            
             of
             it
             .
             As
             when
             he
             saith
             to
             John
             the
             
               Patriarch
               ,
               What
               wilt
               thou
               answer
               to
               Christ
               the
               Head
               of
               the
               Vniversal
               Church
               in
               the
               day
               of
               judgement
               ,
            
             
             
               who
               dost
               endeavour
               to
               subject
               all
               his
               members
               to
               thee
               ,
               under
               the
               name
               of
               Vniversal
               Bishop
               ?
            
             What
             is
             there
             in
             these
             words
             which
             doth
             not
             fully
             belong
             to
             your
             
               Metaphorical
               sense
               of
               Head
               of
               the
               Church
               ?
            
             Doth
             he
             not
             subject
             all
             
               Christs
               members
               to
               him
            
             ?
             Doth
             he
             not
             challenge
             to
             himself
             
               proper
               Jurisdiction
               over
               them
            
             ?
             What
             then
             will
             he
             be
             able
             to
             answer
             
               to
               Christ
               the
               Head
               of
               the
               Vniversal
               Church
               ,
            
             as
             St.
             Gregory
             understands
             it
             exclusivè
             of
             any
             other
             ?
             Doth
             not
             he
             
               arise
               to
               that
               height
               of
               singularity
               ,
            
             
             
               that
               he
               is
               subject
               to
               none
               ,
               but
               rules
               over
               all
               ?
            
             yet
             these
             are
             the
             very
             words
             he
             uses
             ;
             and
             ,
             Can
             any
             more
             expresly
             describe
             your
             
               Head
               of
               the
               Church
            
             than
             these
             do
             ?
             Yet
             herein
             he
             saith
             ,
             
               He
               imitates
               the
               Pride
               of
               Lucifer
               ,
            
             who
             ,
             according
             to
             St.
             Gregory
             ,
             endeavoured
             to
             be
             the
             
               Head
               of
               the
               Church
               Triumphant
            
             ,
             as
             the
             
               Pope
               of
               the
               Church
               Militant
            
             .
             And
             follows
             that
             parallel
             close
             ,
             
               That
               an
               Vniversal
               Bishop
               imitates
            
             Lucifer
             
               in
               exalting
               his
               Throne
               above
               the
               Starrs
               of
               God
               :
               For
            
             (
             saith
             he
             )
             
               What
               are
               all
               the
               Brethren
               the
               Bishops
               of
               the
               Vniversal
               Church
               ,
            
             
             
               but
               the
               Starrs
               of
               Heaven
            
             ?
             and
             after
             parallels
             them
             with
             the
             Clouds
             ,
             and
             so
             this
             
               terrestrial
               Lucifer
               ascends
               above
               the
               heights
               of
               the
               clouds
               .
            
             And
             again
             ,
             saith
             he
             ,
             
               Surely
               the
               Apostle
            
             Peter
             ,
             
               was
               the
               first
               member
            
             (
             not
             the
             Head
             )
             
               of
               the
               Holy
               and
               Vniversal
               Church
               .
               Paul
               ,
               Andrew
               ,
            
             and
             John
             ,
             
             
               What
               are
               they
               else
               but
               the
               Heads
               of
               particular
               Churches
               ?
               And
               yet
               they
               are
               all
               members
               of
               the
               Church
               under
               one
               Head.
            
             Can
             any
             thing
             be
             more
             clear
             against
             any
             Head
             of
             the
             
               Vniversal
               Church
               ,
               but
               Christ
               himself
               ?
            
             when
             St.
             Peter
             is
             acknowledged
             to
             be
             only
             a
             
               prime
               member
            
             of
             the
             Church
             ?
             How
             then
             come
             his
             successors
             to
             be
             the
             Heads
             of
             it
             ?
             And
             ,
             as
             he
             goes
             on
             ,
             
               The
               Saints
               before
               the
               Law
               ,
               and
               under
               the
               Law
               ,
               and
               under
               Grace
               ,
               who
               all
               make
               up
               the
               body
               of
               our
               Lord
               ,
               they
               were
               all
               but
               members
               of
               the
               Church
               ,
               and
               none
               of
               them
               would
               be
               called
               Vniversal
               .
            
             And
             ,
             I
             pray
             ,
             let
             his
             Holiness
             consider
             his
             following
             words
             ,
             
               Let
               your
               Holiness
               acknowledge
               what
               pride
               it
               is
               to
               be
               called
               by
               that
               name
               ,
            
             
             
               which
               none
               that
               was
               truly
               holy
               was
               ever
               call'd
               by
               .
            
             And
             ,
             Do
             you
             think
             now
             that
             these
             expressions
             do
             not
             as
             properly
             reach
             your
             
               Head
               of
               the
               Church
            
             ,
             as
             if
             they
             had
             been
             spoken
             by
             a
             Protestant
             against
             that
             Doctrine
             which
             you
             all
             own
             ?
             What
             is
             there
             in
             all
             this
             ,
             that
             implies
             that
             others
             should
             be
             
               no
               Bishops
            
             ,
             but
             only
             titular
             ?
             yes
             ,
             they
             may
             be
             as
             much
             Bishops
             as
             you
             acknowledge
             them
             to
             be
             ,
             
               i.
               e.
               as
               to
               their
               power
               of
               Order
               ,
               but
               not
               as
               to
               their
               Jurisdiction
               .
            
             For
             this
             ,
             you
             say
             and
             defend
             ,
             comes
             from
             the
             Head
             of
             the
             Church
             ;
             or
             else
             your
             
               Monarchical
               Government
            
             in
             the
             Church
             signifies
             nothing
             .
             Do
             not
             you
             make
             the
             
               Pope
               Vniversal
               Pastor
               of
               the
               Church
               ,
            
             in
             as
             high
             a
             sense
             as
             any
             of
             these
             expressions
             carry
             it
             ?
             And
             when
             St.
             Gregory
             urges
             so
             often
             ,
             
               That
               if
               there
               be
               such
               an
               Vniversal
               Bishop
               ,
               if
               he
               fails
               ,
               the
               Church
               would
               fail
               too
            
             ;
             Do
             you
             deny
             the
             consequence
             as
             to
             the
             Pope
             ?
             Doth
             not
             Bellarmine
             tell
             us
             ,
             when
             he
             writes
             of
             the
             Pope
             ,
             he
             writes
             
               de
               summâ
               rei
               Christianae
               ,
               Of
               the
               main
               of
               all
               Christianity
               ,
            
             and
             surely
             then
             the
             Church
             must
             fail
             if
             the
             
               Popes
               Supremacy
            
             doth
             ?
             And
             I
             pray
             now
             consider
             with
             your self
             ,
             Whether
             this
             Answer
             which
             you
             
             say
             
               hath
               been
               given
               a
               hundred
               times
               over
               ,
            
             can
             satisfie
             any
             reasonable
             man
             ?
             Nay
             ,
             Doth
             it
             not
             appear
             to
             be
             so
             absurd
             and
             incongruous
             ,
             that
             it
             is
             matter
             of
             just
             admiration
             ,
             that
             ever
             it
             should
             have
             been
             given
             once
             ;
             and
             yet
             you
             are
             wonderfully
             displeased
             that
             his
             Lordship
             should
             bring
             this
             Objection
             upon
             the
             stage
             again
             .
             But
             ,
             Do
             you
             think
             your
             Answers
             ,
             like
             your
             Prayers
             ,
             will
             do
             you
             good
             by
             being
             said
             
               so
               often
               over
            
             ?
             Indeed
             therein
             they
             are
             alike
             ,
             that
             they
             are
             both
             in
             an
             
               unknown
               tongue
            
             .
             Your
             
               Literal
               sense
            
             of
             
               Vniversal
               Bishop
            
             being
             in
             this
             case
             no
             more
             intelligible
             than
             your
             Latin-Prayers
             to
             a
             Country
             Congregation
             .
          
           
             These
             things
             being
             thus
             clear
             ,
             I
             have
             prevented
             my self
             in
             the
             second
             Enquiry
             ,
             in
             that
             I
             have
             proved
             already
             ,
             
             that
             the
             Reasons
             which
             St.
             Gregory
             produceth
             hold
             against
             that
             sense
             of
             
               Vniversal
               Bishop
            
             ,
             which
             you
             own
             and
             contend
             for
             ,
             as
             of
             right
             belonging
             to
             the
             Bishop
             of
             Rome
             .
             Although
             it
             were
             no
             difficult
             matter
             to
             prove
             ,
             that
             ,
             according
             to
             the
             most
             received
             Opinion
             in
             your
             
               Church
               ,
               viz.
               that
               all
               Jurisdiction
               in
               Bishops
               is
               derived
               from
               the
               Pope
            
             (
             which
             opinion
             you
             cannot
             but
             know
             is
             most
             acceptable
             at
             Rome
             ,
             and
             was
             so
             at
             the
             Council
             of
             Trent
             )
             that
             that
             which
             you
             call
             the
             
               Literal
               sense
            
             ,
             doth
             follow
             your
             
               Metaphorical
               ,
               i.
               e.
            
             If
             the
             Pope
             hath
             
               Vniversal
               Jurisdiction
            
             as
             Head
             of
             the
             Church
             ,
             then
             other
             Bishops
             are
             not
             properly
             Bishops
             ,
             nor
             
               Christ's
               Officers
               ,
               but
               his
            
             .
             For
             what
             doth
             their
             power
             of
             order
             signifie
             as
             to
             the
             Church
             without
             the
             power
             of
             Jurisdiction
             ?
             And
             therefore
             ,
             if
             they
             be
             taken
             only
             
               in
               partem
               solicitudinis
            
             ,
             and
             not
             
               in
               plenitudinem
               potestatis
            
             ,
             according
             to
             the
             known
             distinction
             of
             the
             Court
             of
             Rome
             ,
             it
             necessarily
             follows
             ,
             that
             they
             are
             but
             the
             
               Pope's
               Officers
            
             ,
             and
             are
             taken
             just
             into
             so
             much
             authority
             as
             he
             commits
             to
             them
             ,
             and
             no
             more
             .
             
             And
             this
             Bellarmine
             proves
             from
             the
             very
             form
             of
             the
             Pope's
             consecration
             of
             Bishops
             ,
             whereby
             he
             commits
             
               the
               power
               of
               governing
               the
               Church
               to
               him
               ,
               and
               the
               administration
               of
               it
               in
               spirituals
               and
               temporals
               .
            
             And
             you
             may
             see
             by
             the
             speech
             of
             
               Father
               Laynez
            
             ,
             in
             the
             
               Council
               of
               Trent
            
             ,
             How
             stoutly
             he
             proves
             that
             the
             
               power
               of
               Jurisdiction
               was
               given
               wholly
               to
               the
               Bishop
               of
            
             Rome
             ,
             
               and
               that
               none
               in
               the
               Church
               besides
               hath
               any
               spark
               of
               it
               but
               from
               him
               ;
               that
               the
               Bishop
               of
            
             Rome
             
               is
               true
               and
               absolute
               Monarch
               ,
               with
               full
               and
               total
               power
               and
               Jurisdiction
               ,
               and
               the
               Church
               is
               subject
               unto
               him
               ,
               as
               it
               was
               to
               Christ.
               And
               ,
               as
               when
               his
               Divine
               Majesty
               did
               govern
               it
               ,
               it
               could
               not
               be
               said
               that
               any
               of
               the
               faithful
               had
               any
               the
               least
               power
               or
               Jurisdiction
               ,
               but
               meer
               ,
               pure
               ,
               and
               total
               subjection
               ;
               so
               it
               must
               be
               said
               in
               all
               perpetuity
               of
               time
               ,
               and
               so
               understood
               ,
               that
               the
               Church
               is
               a
               Sheepfold
               and
               a
               Kingdom
               .
               And
               ,
               that
               he
               is
               the
               Only
               Pastor
               ,
               is
               plainly
               proved
               by
               the
               words
               of
               Christ
               ,
               when
               he
               said
               ,
               He
               hath
               other
               sheep
               which
               he
               will
               gather
               together
               ,
               and
               so
               one
               Sheepfold
               should
               be
               made
               ,
               and
               one
               Shepherd
               .
            
             What
             think
             you
             now
             of
             the
             
               Literal
               sense
            
             of
             
               Vniversal
               Bishop
            
             ,
             for
             the
             
               Only
               Bishop
            
             ?
             Are
             not
             the
             
               Only
               Bishop
            
             ,
             and
             the
             
               Only
               Pastor
            
             all
             one
             ?
             Will
             not
             all
             those
             words
             of
             St.
             Gregory
             reach
             this
             ,
             which
             any
             of
             you
             make
             use
             of
             to
             prove
             ,
             that
             he
             takes
             it
             in
             the
             worst
             and
             Literal
             sense
             ;
             nay
             ,
             it
             goes
             higher
             .
             For
             Gregory
             only
             argues
             ,
             that
             from
             the
             Title
             of
             
               Vniversal
               Bishop
            
             he
             must
             be
             
               sole
               Bishop
            
             ,
             and
             others
             could
             not
             be
             any
             
               true
               Bishops
            
             ;
             
             but
             here
             it
             is
             asserted
             in
             plain
             terms
             ,
             that
             the
             
               Bishop
               of
            
             Rome
             
               is
               the
               only
               Pastor
            
             ,
             and
             that
             as
             much
             as
             if
             
               Christ
               himself
            
             were
             here
             upon
             earth
             ;
             and
             therefore
             if
             your
             
               Literal
               sense
            
             hath
             any
             sense
             at
             all
             in
             it
             ,
             
             it
             is
             much
             more
             true
             of
             the
             Bishop
             of
             Rome
             ,
             than
             ever
             it
             could
             be
             of
             the
             Patriarch
             of
             Constantinople
             .
             And
             therefore
             I
             pray
             think
             more
             seriously
             of
             what
             he
             saith
             ,
             
               That
               to
               agree
               in
               that
               prophane
               word
               ,
               is
               to
               lose
               the
               Faith
               ;
               That
               such
               a
               blasphemous
               name
               should
               be
               far
               from
               
               the
               hearts
               of
               Christians
               ,
               in
               which
               ,
               by
               the
               arrogance
               of
               one
               Bishop
               ,
               the
               honour
               of
               all
               is
               taken
               away
               .
            
             Neither
             will
             it
             serve
             your
             turn
             to
             say
             (
             which
             is
             all
             that
             you
             have
             to
             say
             )
             that
             this
             is
             not
             the
             
               definitive
               sentence
               of
               your
               Church
            
             ,
             but
             that
             many
             in
             your
             Church
             hold
             otherwise
             ,
             That
             there
             is
             
               power
               of
               Jurisdiction
               properly
               in
               Bishops
               .
            
             For
             ,
             although
             these
             latter
             are
             not
             near
             the
             number
             of
             the
             other
             ,
             nor
             so
             much
             in
             favour
             with
             your
             Church
             ,
             but
             are
             looked
             on
             as
             a
             
               discontented
               party
            
             ,
             as
             appears
             by
             the
             proceedings
             in
             the
             
               Council
               of
               Trent
            
             ;
             yet
             that
             is
             not
             it
             ,
             we
             are
             to
             look
             after
             ,
             What
             all
             in
             your
             Church
             are
             agreed
             on
             ,
             but
             what
             the
             Pope
             challengeth
             as
             belonging
             to
             himself
             .
             Was
             not
             
               Father
               Laynez
            
             his
             Doctrine
             highly
             approved
             at
             Rome
             ,
             as
             well
             as
             by
             the
             
               Cardinal
               Legats
            
             at
             Trent
             ,
             and
             all
             the
             Italian
             party
             ?
             Were
             not
             the
             other
             party
             discountenanced
             and
             disgraced
             as
             much
             as
             might
             be
             ?
             Doth
             not
             the
             Pope
             arrogate
             this
             to
             himself
             ,
             to
             be
             
               Oecumenical
               Pastor
            
             ,
             and
             the
             
               sole
               Fountain
            
             of
             all
             Jurisdiction
             in
             the
             Church
             ?
             If
             so
             ,
             all
             that
             ever
             St.
             Gregory
             said
             against
             that
             Title
             ,
             falls
             most
             heavily
             upon
             the
             Pope
             .
             For
             ,
             St.
             Gregory
             doth
             not
             stand
             upon
             what
             others
             attributed
             to
             him
             ,
             but
             what
             he
             arrogated
             to
             himself
             ,
             that
             therein
             ,
             
               he
               was
               the
               Prince
               of
               Pride
               ,
               the
               forerunner
               of
               Antichrist
               ,
               using
               a
               vain
               ,
               new
               ,
               rash
               ,
               foolish
               ,
               proud
               ,
               prophane
               ,
               erroneous
               ,
               wicked
               ,
               hypocritical
               ,
               singular
               ,
            
             
             
               presumptuous
               ,
               blaspemous
               Name
            
             .
             For
             all
             these
             goodly
             Epithets
             doth
             S.
             Gregory
             bestow
             upon
             it
             ;
             and
             ,
             I
             believe
             ,
             if
             he
             could
             have
             thought
             of
             more
             ,
             and
             worse
             ,
             he
             would
             as
             freely
             have
             bestowed
             them
             .
             If
             therefore
             John
             the
             Patriarch
             was
             said
             by
             him
             to
             
               transgress
               God's
               Laws
               ,
               violate
               the
               Canons
               ,
               dishonour
               the
               Church
               ,
               despise
               his
               Brethren
               ,
               imitate
               Lucifer
               ,
            
             How
             much
             more
             doth
             this
             belong
             to
             him
             ,
             that
             not
             only
             challengeth
             to
             be
             
               Oecumenical
               Patriarch
            
             ,
             but
             the
             
               sole
               Pastor
            
             of
             the
             Church
             ,
             and
             that
             all
             Jurisdiction
             is
             derived
             from
             him
             ?
             And
             by
             this
             time
             I
             hope
             you
             see
             ,
             that
             the
             Answer
             you
             say
             hath
             been
             given
             a
             
               hundred
               times
               over
            
             ,
             is
             so
             pitifully
             weak
             ,
             absurd
             and
             ridiculous
             ,
             that
             you
             might
             have
             been
             ashamed
             to
             have
             produced
             it
             once
             ,
             and
             much
             more
             to
             repeat
             it
             without
             saying
             any
             more
             for
             it
             than
             you
             do
             .
             For
             ,
             your
             other
             discourse
             depends
             wholly
             upon
             it
             ,
             and
             all
             that
             being
             taken
             away
             ,
             the
             rest
             doth
             fall
             to
             the
             ground
             with
             it
             .
          
           
             We
             must
             now
             therefore
             return
             to
             his
             Lordships
             discourse
             ,
             in
             which
             he
             goes
             on
             to
             give
             an
             account
             of
             the
             rise
             of
             the
             
               Pope's
               Greatness
            
             .
             
             
               As
               yet
               ,
               saith
               he
               ,
               The
               right
               of
               Election
               ,
               or
               ratification
               of
               the
               Pope
               ,
               continued
               in
               the
               Emperour
               :
               
               but
               then
               the
               Lombards
               grew
               so
               great
               in
               Italy
               ,
               and
               the
               Empire
               was
               so
               infested
               with
               Saracens
               ,
               and
               such
               changes
               happened
               in
               all
               parts
               of
               the
               world
               ,
               as
               that
               neither
               for
               the
               present
               ,
               the
               homage
               of
               the
               Pope
               was
               useful
               for
               the
               Emperour
               ;
               nor
               the
               protection
               of
               the
               Emperour
               available
               for
               the
               Pope
               .
               By
               this
               means
               the
               Bishop
               of
               Rome
               was
               left
               to
               play
               his
               own
               game
               by
               himself
               .
               A
               thing
               which
               as
               it
               pleased
               him
               well
               enough
               ,
               so
               both
               he
               and
               his
               Successors
               made
               great
               advantage
               by
               it
               .
               For
               ,
               being
               grown
               to
               that
               Eminence
               by
               the
               Emperour
               ,
               and
               the
               greatness
               of
               
                 that
                 City
              
               and
               place
               of
               his
               aboad
               ;
               he
               found
               himself
               the
               more
               free
               ,
               the
               greater
               the
               Tempest
               was
               ,
               that
               beat
               upon
               the
               other
               .
               And
               then
               first
               he
               set
               himself
               to
               alienate
               the
               hearts
               of
               the
               Italians
               from
               the
               Emperour
               .
               Next
               he
               opposed
               himself
               against
               him
               .
               And
               about
               
                 A.
                 D.
              
               710.
               
               
                 Pope
                 Constantine
              
               1.
               did
               also
               first
               of
               all
               openly
               confront
               Philippicus
               the
               Emperour
               ,
               in
               defence
               of
               Images
               ;
               as
               Onuphrius
               tells
               us
               .
               After
               him
               Gregory
               2.
               and
               the
               3.
               did
               the
               same
               by
               
                 Leo
                 Isaurus
              
               .
               By
               this
               time
               the
               Lombards
               began
               to
               pinch
               very
               close
               ,
               and
               to
               vex
               on
               all
               sides
               ,
               not
               Italy
               only
               ,
               but
               Rome
               also
               .
               This
               drives
               the
               Pope
               to
               seek
               a
               new
               Patron
               .
               And
               very
               fitly
               he
               meets
               with
               
                 Charls
                 Martell
              
               in
               France
               ,
               that
               famous
               warrior
               against
               the
               Sarazens
               .
               Him
               
               he
               implores
               in
               defence
               of
               the
               Church
               against
               the
               Lombards
               .
               This
               address
               seems
               very
               advisedly
               taken
               ,
               at
               least
               it
               proves
               very
               fortunate
               to
               them
               both
               .
               For
               in
               short
               time
               it
               dissolved
               the
               Kingdom
               of
               the
               Lombards
               in
               Italy
               ,
               which
               had
               then
               stood
               two
               hundred
               and
               four
               years
               ,
               which
               was
               the
               Popes
               security
               .
               And
               it
               brought
               the
               Crown
               of
               France
               into
               the
               house
               of
               Charls
               ,
               and
               shortly
               after
               the
               
                 Western
                 Empire
              
               :
               And
               now
               began
               the
               Pope
               to
               be
               great
               indeed
               .
               For
               by
               the
               bounty
               of
               Pepin
               Son
               of
               Charls
               ,
               that
               which
               was
               taken
               from
               the
               Lombards
               ,
               was
               given
               to
               the
               Pope
               .
               So
               that
               now
               of
               a
               Bishop
               ,
               he
               became
               a
               
                 Temporal
                 Prince
              
               .
               But
               when
               Charls
               the
               Great
               had
               set
               up
               the
               
                 Western
                 Empire
              
               ,
               then
               he
               resumed
               the
               ancient
               and
               original
               power
               of
               the
               Emperour
               ,
               to
               govern
               the
               Church
               ,
               to
               call
               Councils
               ,
               to
               order
               
                 Papal
                 Elections
              
               .
               And
               this
               power
               continued
               in
               his
               posterity
               .
               For
               this
               right
               of
               the
               Emperour
               was
               in
               force
               and
               use
               in
               Gregory
               the
               seventh's
               time
               .
               Who
               was
               confirmed
               in
               the
               Popedom
               by
               Henry
               the
               fourth
               ,
               whom
               he
               afterward
               deposed
               .
               And
               it
               might
               have
               continued
               longer
               ,
               if
               the
               succeeding
               Emperours
               had
               had
               abilities
               enough
               to
               secure
               ,
               or
               vindicate
               their
               own
               Right
               .
               But
               the
               Pope
               keeping
               a
               strong
               Council
               about
               him
               ,
               and
               meeting
               with
               some
               weak
               Princes
               ,
               and
               they
               oft-times
               distracted
               with
               great
               and
               dangerous
               warrs
               ,
               grew
               stronger
               till
               he
               got
               the
               better
               .
               So
               this
               is
               enough
               to
               shew
               ,
               How
               the
               Popes
               climed
               up
               by
               the
               Emperours
               ,
               till
               they
               over-topt
               them
               ,
               which
               is
               all
               I
               said
               before
               ,
               and
               have
               now
               proved
               .
               And
               this
               was
               about
               the
               year
               1073.
               
               Yet
               was
               it
               carried
               in
               succeeding
               times
               with
               great
               changes
               of
               fortune
               and
               different
               success
               .
               The
               Emperour
               sometimes
               plucking
               from
               the
               Pope
               ,
               and
               the
               Pope
               from
               the
               Emperour
               ,
               winning
               and
               losing
               ground
               ,
               as
               their
               spirits
               ,
               abilities
               ,
               aids
               ,
               and
               opportunities
               were
               ,
               till
               at
               the
               last
               the
               Pope
               settled
               himself
               upon
               the
               grounds
               laid
               by
               Gregory
               7.
               in
               the
               great
               power
               which
               he
               now
               uses
               in
               and
               over
               these
               parts
               of
               the
               Christian
               world
               .
            
             To
             all
             this
             you
             return
             a
             short
             Answer
             ,
             in
             these
             words
             ;
             
               We
               deny
               not
               but
               that
               in
               Temporal
               power
               and
               Authority
               the
               Popes
               grew
               great
               by
               the
               Patronage
               of
               Christian
               Emperours
               .
               But
               what
               is
               this
               to
               the
               purpose
               ?
            
             
             
               If
               he
               would
               have
               said
               any
               thing
               material
               ,
               he
               should
               have
               proved
               that
               the
               Popes
               rose
               by
               the
               Emperours
               means
               to
               their
               Spiritual
               Authority
               and
               Jurisdiction
               over
               all
               other
               Bishops
               throughout
               the
               whole
               Catholick
               Church
               ;
               which
               is
               the
               only
               thing
               they
               claim
            
             jure
             divino
             ,
             
               and
               which
               is
               so
               annexed
               to
               the
               dignity
               of
               their
               office
               by
               Christ's
               institution
               ,
               that
               ,
               were
               the
               Pope
               deprived
               of
               all
               his
               Temporalties
               ,
               yet
               could
               not
               his
               Spiritual
               Authority
               suffer
               the
               least
               diminution
               by
               it
               .
            
             But
             1.
             
             Doth
             his
             Lordships
             discourse
             only
             contain
             an
             account
             of
             the
             
               Popes
               temporal
               greatness
               by
               the
               Patronage
               of
               Christian
               Emperours
               ?
            
             Doth
             he
             not
             plainly
             shew
             ,
             How
             the
             Popes
             got
             their
             power
             by
             rebelling
             ,
             and
             contesting
             with
             the
             Emperours
             themselves
             ,
             How
             they
             assumed
             to
             themselves
             a
             power
             to
             depose
             Emperours
             :
             and
             ,
             Do
             they
             claim
             these
             things
             
               jure
               Divino
            
             too
             ?
             2.
             
             What
             you
             say
             of
             the
             
               Popes
               Spiritual
               Authority
            
             ,
             will
             then
             hold
             good
             when
             it
             is
             well
             proved
             ;
             but
             bare
             asserting
             it
             ,
             will
             never
             do
             it
             .
             We
             must
             therefore
             have
             patience
             till
             you
             have
             leisure
             to
             attempt
             it
             .
          
           
             But
             in
             the
             mean
             time
             we
             must
             consider
             ,
             How
             you
             vindicate
             the
             
               famous
               place
            
             of
             Irenaeus
             concerning
             ,
             as
             you
             say
             ,
             
             
               the
               Pope's
               Supreme
               Pastoral
               Authority
            
             ,
             from
             his
             Lordships
             interpretation
             .
             Yet
             ,
             before
             we
             come
             to
             the
             Authority
             ,
             it self
             ,
             there
             are
             
               some
               light
               skirmishes
            
             (
             as
             you
             call
             them
             )
             to
             be
             passed
             through
             ;
             and
             those
             are
             ,
             concerning
             Irenaeus
             himself
             .
             For
             his
             Lordship
             saith
             ,
             
               That
               his
               Adversarie
               is
               much
               scanted
               of
               ancient
               proof
               ,
               if
            
             Irenaeus
             
               stand
               alone
               ;
               besides
            
             ,
             Irenaeus
             
               was
               a
               Bishop
               of
               the
               Gallican
               Church
               ,
            
             
             
               and
               a
               very
               unlikely
               man
               to
               captivate
               the
               liberty
               of
               that
               Church
               under
               the
               more
               powerful
               principality
               
               of
            
             Rome
             .
             
               And
               how
               can
               we
               have
               better
               evidence
               of
               his
               judgement
               ,
               touching
               that
               principality
               ,
               then
               the
               actions
               of
               his
               life
               ?
               When
               Pope
            
             Victor
             
               excommunicated
               the
            
             Asian
             
               Churches
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               all
               at
               a
               blow
               ,
               was
               not
            
             Irenaeus
             
               the
               chief
               man
               that
               reprehended
               him
               for
               it
               ?
               A
               very
               unmeet
               and
               undutiful
               thing
               sure
               it
               had
               been
               in
            
             Irenaeus
             ,
             
               in
               deeds
               to
               tax
               him
               of
               rashness
               and
               inconsiderateness
               ,
               whom
               in
               words
            
             A.
             C.
             
               would
               have
               to
               be
               acknowledged
               by
               him
               ,
               the
               Supreme
               and
               Infallible
               Pastour
               of
               the
               Vniversal
               Church
               .
            
             To
             which
             you
             Answer
             ,
             1.
             
             
               To
               the
               liberty
               of
               the
            
             Gallican
             
               Church
               ;
               As
               if
               (
               forsooth
               )
               the
               so
               much
               talked
               of
               liberties
               of
               the
            
             Gallican
             
               Church
               ,
               had
               been
               things
               known
               or
               heard
               of
               in
               St.
            
             Irenaeus
             
               his
               time
            
             ;
             
             as
             though
             there
             were
             no
             difference
             between
             not
             captivating
             the
             
               Liberty
               of
               that
               Church
               to
            
             Rome
             ,
             and
             asserting
             the
             
               Liberties
               of
               the
            
             Gallican
             Church
             in
             her
             obedience
             to
             Rome
             ,
             yet
             these
             two
             must
             be
             confounded
             by
             you
             to
             render
             his
             Lordships
             Answer
             ridiculous
             ;
             which
             yet
             is
             as
             sound
             and
             rational
             as
             your
             cavil
             is
             vain
             and
             impertinent
             But
             this
             you
             pass
             over
             and
             fix
             ,
             2.
             
             
               Vpon
               his
               reprehending
               Pope
            
             Victor
             ,
             where
             (
             you
             say
             )
             that
             Eusebius
             
               hath
               not
               a
               word
               importing
               reprehension
               ,
               but
               rather
               a
               friendly
               and
               seasonable
               perswasion
               :
               his
               words
               are
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               he
               exhorts
               him
               after
               a
               handsome
               manner
               ,
               as
               reflecting
               on
               the
               Popes
               dignity
               ,
               and
               clearly
               shews
               that
               the
               Pope
               had
               of
               right
               some
               Authority
               over
               the
            
             Asian
             
               Bishops
               ,
               and
               by
               consequence
               over
               the
               whole
               Church
               .
               For
               otherwise
               it
               had
               been
               very
               absurd
               in
               St.
            
             Irenaeus
             
               to
               perswade
               Pope
            
             Victor
             ,
             
               not
               to
               cut
               off
               from
               the
               Church
               so
               many
               Christian
               Provinces
               had
               he
               believed
               (
               as
               Protestant
               ,
               contends
               he
               did
               )
               that
               the
               Pope
               had
               no
               power
               at
               all
               to
               cut
               them
               off
               .
               Just
               as
               if
               a
               man
               should
               entreat
               the
               Bishop
               of
            
             Rochester
             ,
             
               not
               to
               excommunicate
               the
               Archbishop
               of
            
             York
             
               and
               all
               the
               Bishops
               of
               his
               Province
               ;
               over
               whom
               he
               hath
               not
               any
               the
               least
               pretence
               of
               Jurisdiction
               .
            
             I
             Answer
             ,
             that
             if
             you
             say
             ,
             that
             
               Eusebius
               hath
               not
               a
               word
               importing
               reprehension
               ,
            
             it
             is
             a
             sign
             you
             have
             not
             read
             what
             Eusebius
             saith
             .
             For
             ,
             doth
             not
             he
             expresly
             say
             ,
             
               That
               the
               Epistle
               of
               some
               of
               the
               Bishops
               are
               yet
               remaining
               ,
            
             
             
               in
               which
               they
               do
               severely
               rebuke
               him
               ?
               Among
               whom
            
             (
             saith
             he
             )
             
               Irenaeus
               was
               one
               ,
               &c.
            
             
             It
             seems
             ,
             Irenaeus
             was
             one
             of
             those
             Bishops
             who
             did
             
               so
               sharply
               reprehend
               him
            
             ;
             but
             it
             may
             be
             ,
             you
             would
             render
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               kissing
               his
               Holiness
               feet
            
             ,
             or
             ,
             
               exhorting
               him
               after
               a
               handsome
               manner
            
             ;
             and
             indeed
             ,
             if
             they
             did
             it
             sharply
             ,
             they
             did
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             suitably
             enough
             to
             what
             Victor
             deserved
             for
             his
             rash
             and
             inconsiderate
             proceedings
             in
             this
             business
             .
             But
             withall
             to
             let
             you
             see
             how
             well
             these
             proceedings
             of
             his
             were
             resented
             in
             the
             Christian
             world
             ,
             Eusebius
             tells
             us
             before
             ,
             That
             Victor
             
               by
               his
               letters
               did
               declare
               those
               of
               the
               Eastern
               Churches
               to
               be
               excommunicate
               :
            
             
             and
             he
             presently
             adds
             ,
             
               But
               this
               did
               no
               wayes
               please
               all
               the
               Bishops
            
             ;
             wherefore
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             
               they
               countermanded
               him
               ,
               that
               he
               might
               mind
               the
               things
               of
               peace
               and
               unity
               and
               brotherly
               love
               .
            
             And
             will
             you
             still
             render
             that
             word
             too
             ,
             by
             
               exhorting
               him
               after
               a
               handsome
               manner
               ,
            
             when
             even
             Christopherson
             renders
             it
             by
             
               magnoperè
               adhortabantur
               ,
               Valesius
            
             by
             
               ex
               adverso
               hortati
               sunt
            
             :
             and
             although
             these
             seem
             not
             to
             come
             up
             to
             the
             full
             emphasis
             of
             the
             word
             ,
             yet
             surely
             they
             imply
             somewhat
             of
             vehemency
             and
             earnestness
             in
             their
             perswading
             him
             as
             well
             as
             their
             being
             hugely
             dissatisfied
             with
             what
             Victor
             did
             .
             I
             grant
             
               that
               these
               persons
               did
               reflect
            
             (
             as
             you
             say
             )
             
               on
               the
               Pope
            
             ,
             but
             not
             as
             you
             would
             have
             it
             
               on
               his
               dignity
            
             ,
             but
             
               on
               his
               rashness
               and
               indiscretion
            
             ,
             that
             should
             go
             about
             to
             cast
             the
             
               Asian
               Churches
            
             out
             of
             Communion
             ,
             for
             such
             a
             trifle
             as
             that
             was
             in
             Controversie
             between
             them
             .
             But
             you
             are
             the
             happiest
             man
             at
             making
             inferences
             that
             I
             have
             met
             with
             :
             for
             ,
             because
             Irenaeus
             
               in
               the
               name
               
               of
               the
            
             Gallican
             
               Bishops
               ,
               writes
               to
            
             Victor
             ,
             
               not
               to
               proceed
               so
               rashly
               in
               this
               action
               thence
               you
               infer
               ,
               that
               the
               Pope
               had
               of
               right
               some
               Authority
               over
               the
            
             Asian
             
               Bishops
               ,
               and
               by
               consequence
               over
               the
               whole
               Church
               .
            
             Might
             you
             not
             every
             jot
             as
             well
             inferr
             ,
             that
             when
             a
             man
             in
             passion
             is
             ready
             :
             to
             kill
             those
             that
             stand
             about
             him
             ;
             whoever
             perswades
             him
             not
             to
             do
             it
             ,
             doth
             suppose
             he
             might
             lawfully
             have
             done
             it
             ,
             if
             he
             would
             .
             But
             if
             those
             Bishops
             had
             so
             venerable
             an
             esteem
             (
             as
             you
             would
             perswade
             us
             they
             had
             )
             then
             of
             the
             Bishop
             of
             Rome
             ,
             How
             come
             they
             to
             dispute
             his
             actions
             in
             so
             high
             a
             manner
             as
             they
             did
             ?
             If
             they
             had
             looked
             on
             him
             as
             
               Vniversal
               Pastor
               of
               the
               Church
            
             ,
             it
             had
             more
             become
             them
             to
             sit
             still
             and
             be
             quiet
             ,
             then
             severely
             to
             reprehend
             him
             who
             was
             alone
             able
             to
             judge
             what
             was
             fit
             to
             be
             done
             and
             what
             not
             in
             those
             cases
             .
             If
             the
             Pope
             had
             call'd
             them
             to
             Council
             to
             have
             known
             their
             advise
             ,
             it
             might
             have
             been
             their
             duty
             to
             have
             given
             it
             him
             in
             the
             most
             humble
             and
             submissive
             manner
             that
             might
             be
             .
             But
             for
             them
             to
             intrude
             themselves
             into
             such
             an
             office
             as
             to
             advise
             the
             Head
             of
             the
             Church
             what
             to
             do
             in
             a
             matter
             peculiarly
             concerning
             him
             ,
             as
             though
             he
             did
             not
             know
             what
             was
             fit
             to
             be
             done
             himself
             ;
             methinks
             you
             should
             not
             imagine
             that
             these
             men
             did
             act
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             
               became
               them
            
             ,
             in
             doing
             it
             .
             Could
             they
             possibly
             in
             any
             thing
             more
             declare
             ,
             how
             little
             they
             thought
             it
             necessary
             for
             all
             Churches
             to
             conform
             to
             that
             of
             Rome
             ,
             when
             they
             plead
             for
             dissenters
             in
             such
             a
             matter
             which
             the
             Pope
             had
             absolutely
             declared
             himself
             about
             ?
             And
             how
             durst
             any
             of
             them
             slight
             the
             thunderbolts
             which
             the
             Pope
             threatned
             them
             with
             ?
             Yet
             not
             only
             Polycrates
             and
             the
             Asian
             Bishops
             who
             joyned
             with
             him
             profess
             themselves
             not
             at
             all
             affrighted
             at
             them
             ;
             but
             the
             other
             Churches
             looked
             not
             on
             themselves
             as
             obliged
             to
             forsake
             their
             communion
             on
             that
             account
             .
             If
             this
             be
             such
             an
             evidence
             of
             the
             
               Popes
               power
            
             in
             one
             sense
             ,
             I
             am
             sure
             it
             is
             a
             greater
             evidence
             of
             his
             weakness
             in
             another
             :
             It
             seems
             the
             Head
             of
             the
             Church
             began
             betimes
             to
             be
             troubled
             with
             the
             fumes
             of
             passion
             ;
             and
             it
             is
             a
             little
             unhappy
             ,
             that
             the
             first
             Instance
             of
             his
             Authority
             should
             meet
             with
             so
             little
             regard
             in
             the
             Christian
             world
             .
             If
             the
             Pope
             did
             begin
             to
             assume
             so
             early
             ,
             you
             see
             it
             was
             not
             very
             well
             liked
             of
             by
             the
             Bishops
             of
             other
             Churches
             .
             But
             it
             seems
             he
             had
             a
             mind
             to
             try
             his
             power
             and
             the
             weight
             of
             his
             Arm
             ;
             but
             for
             all
             his
             haste
             ,
             he
             was
             fain
             to
             withdraw
             it
             very
             patiently
             again
             .
             Valesius
             thinks
             that
             he
             never
             went
             so
             far
             as
             to
             excommunicate
             the
             Asian
             Bishops
             at
             all
             ,
             
             but
             the
             noise
             of
             his
             threatning
             to
             do
             it
             being
             heard
             by
             them
             ,
             (
             it
             seems
             the
             very
             preparing
             of
             his
             thunderbolts
             amazed
             the
             world
             )
             Irenaeus
             having
             call'd
             a
             Synod
             of
             the
             Bishops
             of
             Gaul
             together
             ,
             doth
             in
             their
             name
             write
             that
             Letter
             ,
             in
             Eusebius
             ,
             to
             Victor
             to
             disswade
             him
             from
             it
             ,
             and
             that
             it
             wrought
             so
             effectually
             with
             him
             ,
             that
             he
             gave
             it
             over
             .
             And
             this
             he
             endeavours
             to
             prove
             .
             1.
             
             Because
             Eusebius
             saith
             ,
             he
             only
             endeavour'd
             to
             do
             it
             .
             But
             
               Cardinal
               Perron
            
             supposeth
             Eusebius
             had
             a
             worse
             meaning
             then
             so
             in
             it
             ;
             
               i.
               e.
            
             that
             
               though
               the
               Pope
               did
               declare
               them
               excommunicate
               ,
               yet
               it
               took
               no
               effect
               because
               other
               Bishops
               continued
               still
               in
               communion
               with
               them
            
             ;
             and
             therefore
             he
             calls
             Eusebius
             an
             Arrian
             and
             an
             enemy
             to
             the
             Church
             of
             Rome
             ,
             when
             yet
             all
             the
             records
             of
             this
             story
             are
             derived
             from
             him
             .
             2.
             
             Because
             the
             Epistles
             of
             Irenaeus
             tend
             to
             perswade
             him
             not
             to
             cut
             them
             off
             ;
             whereas
             ,
             if
             they
             had
             been
             excommunicate
             ,
             it
             would
             have
             been
             rather
             to
             have
             restored
             them
             to
             Communion
             ;
             and
             that
             Photius
             ,
             saith
             that
             Irenaeus
             writ
             many
             letters
             to
             Victor
             to
             prevent
             their
             excommunication
             .
             But
             because
             Eusebius
             saith
             expresly
             ,
             
               That
               he
               did
               by
               letters
               pronounce
               them
               out
               of
               the
               Communion
               of
               the
               Church
               ,
            
             
             the
             common
             opinion
             seems
             more
             probable
             ,
             and
             so
             Socrates
             understands
             it
             ;
             
             but
             still
             I
             
             am
             to
             seek
             for
             such
             an
             Argument
             of
             the
             acknowledgement
             of
             the
             Popes
             Authority
             then
             ,
             as
             you
             would
             draw
             from
             it
             .
             Yes
             ,
             say
             you
             ,
             
               because
               they
               do
               not
               tell
               him
               ,
               He
               had
               no
               Authority
               to
               do
               what
               he
               did
               ;
               which
               they
               would
               have
               done
               if
               they
               could
               without
               proclaiming
               themselves
               Schismaticks
            
             ipso
             facto
             
               and
               shaking
               the
               very
               Foundation
               of
               the
               Churches
               Discipline
               and
               Vnity
               .
            
             But
             all
             this
             proceeds
             from
             want
             of
             understanding
             the
             Discipline
             of
             the
             Church
             at
             that
             time
             ;
             for
             excommunication
             did
             not
             imply
             any
             such
             
               authoritative
               act
            
             of
             throwing
             men
             out
             of
             the
             Communion
             of
             the
             
               whole
               Church
            
             ,
             but
             only
             a
             declaring
             that
             they
             would
             not
             admit
             such
             persons
             to
             communion
             with
             themselves
             .
             And
             therefore
             might
             be
             done
             by
             equals
             to
             equals
             ,
             and
             sometimes
             by
             Inferiours
             to
             Superiours
             .
             In
             equals
             it
             is
             apparent
             by
             
               Johannes
               Antiochenus
            
             in
             the
             
               Ephesine
               Council
            
             excommunicating
             
               Cyril
               Patriarch
            
             of
             Alexandria
             ;
             and
             I
             suppose
             you
             will
             not
             acknowledge
             it
             may
             be
             done
             by
             Inferiours
             ,
             if
             we
             can
             produce
             any
             examples
             of
             Popes
             being
             excommunicated
             ;
             and
             what
             say
             you
             then
             to
             the
             African
             Bishops
             excommunicating
             
               Pope
               Vigilius
            
             as
             
               Victor
               Tununensis
            
             an
             African
             Bishop
             himself
             relates
             it
             :
             
             Will
             you
             say
             now
             that
             Victors
             excommunicating
             the
             
               Asian
               Churches
            
             argued
             his
             authority
             over
             them
             ,
             when
             another
             Victor
             tells
             us
             ,
             
               that
               the
            
             African
             
               Bishops
               solemnly
               excommunicated
               the
               Pope
               himself
               ?
            
             And
             I
             hope
             you
             will
             not
             deny
             but
             the
             
               Bishop
               of
               Rochester
            
             might
             as
             well
             excommunicate
             the
             
               Archbishop
               of
               York
            
             ,
             as
             these
             Africans
             excommunicate
             the
             
               Bishop
               of
               Rome
            
             .
             What
             say
             you
             to
             the
             expunging
             the
             name
             of
             
               Felix
               Bishop
               of
               Rome
            
             out
             of
             the
             Diptychs
             of
             the
             Church
             ,
             by
             Acacius
             the
             Patriarch
             of
             Constantinople
             ?
             What
             say
             you
             to
             
               Hilary's
               Anathema
            
             against
             
               Pope
               Liberius
            
             ?
             If
             these
             excommunications
             did
             not
             argue
             just
             power
             and
             authority
             over
             the
             persons
             excommunicated
             ,
             neither
             could
             
               Pope
               Victors
            
             do
             it
             .
             For
             it
             is
             apparent
             by
             the
             practise
             of
             the
             Church
             that
             excommunication
             argued
             no
             such
             superiority
             in
             the
             persons
             who
             did
             it
             ;
             but
             all
             the
             force
             of
             it
             lay
             in
             the
             sense
             of
             the
             Church
             ;
             for
             by
             whomsoever
             the
             sentence
             was
             pronounced
             ,
             if
             all
             other
             Churches
             observed
             it
             ,
             (
             as
             most
             commonly
             they
             did
             while
             the
             Vnity
             of
             the
             Church
             continued
             )
             then
             they
             were
             out
             of
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             ;
             if
             not
             ,
             then
             it
             was
             only
             the
             particular
             declaration
             of
             those
             persons
             or
             Churches
             who
             did
             it
             .
             And
             in
             this
             case
             the
             validity
             of
             the
             Popes
             excommunication
             of
             the
             
               Asian
               Bishops
            
             depended
             upon
             the
             acceptance
             of
             it
             by
             other
             Churches
             ,
             which
             most
             consenting
             to
             it
             ,
             he
             could
             not
             throw
             them
             out
             of
             the
             communion
             of
             the
             
               whole
               Church
            
             ,
             but
             only
             declare
             ,
             that
             if
             they
             came
             to
             Rome
             ,
             he
             would
             not
             admit
             them
             to
             communion
             with
             him
             .
             And
             therefore
             Ruffinus
             well
             renders
             that
             place
             in
             Eusebius
             out
             of
             Irenaeus
             his
             Epistle
             to
             Victor
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             by
             these
             words
             ,
             
               Nunquam
               tamen
               ob
               hoc
               repulsi
               sunt
               ab
               Ecclesiae
               societate
               ,
               aut
               venientes
               ab
               illis
               partibus
               non
               sunt
               suscepti
               ,
            
             so
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             may
             as
             well
             signifie
             
               not
               to
               receive
            
             as
             
               to
               cast
               out
            
             ;
             for
             the
             Churches
             not
             receiving
             ,
             is
             her
             casting
             out
             .
             Thus
             ,
             I
             hope
             ,
             it
             is
             evident
             that
             his
             Lordship
             hath
             received
             no
             injury
             by
             these
             
               lighter
               skirmishes
            
             .
          
           
             We
             now
             follow
             you
             into
             
               hotter
               service
            
             ;
             For
             you
             say
             ,
             
               he
               ventures
               at
               last
               to
               grapple
               with
               the
               Authority
               it self
               ,
            
             
             
             
               alleadged
               by
            
             A.
             C.
             
               out
               of
               St.
            
             Irenaeus
             ;
             where
             ,
             in
             the
             first
             place
             ,
             you
             wink
             and
             strike
             ;
             and
             let
             your
             blows
             fall
             besides
             him
             ,
             for
             fear
             he
             should
             return
             them
             ,
             or
             some
             one
             for
             him
             .
             You
             quarrel
             with
             his
             
               translation
               of
               the
               Authority
               cited
               by
               him
               :
            
             but
             that
             the
             ground
             of
             this
             quarrel
             may
             be
             understood
             ;
             we
             must
             first
             enquire
             what
             his
             Lordship
             hath
             to
             say
             for
             himself
             .
             
               The
               place
               of
            
             Irenaeus
             
               is
               ,
               To
               this
               
               Church
               (
               he
               speaks
               of
            
             Rome
             )
             ,
             propter
             potentiorem
             principalitatem
             ,
             
               for
               the
               more
               powerful
               Principality
               of
               it
               ,
               't
               is
               necessary
               that
               every
               Church
               ,
               that
               is
               the
               faithful
            
             undique
             
               round
               about
            
             ,
             
             
               should
               have
               recourse
               .
               Now
               for
               this
               ,
            
             (
             his
             Lordship
             saith
             )
             
               there
               was
               very
               great
               reason
               in
            
             Irenaeus
             
               his
               time
               ,
               that
               upon
               any
               difference
               arising
               in
               the
               faith
               ,
            
             Omnes
             undique
             Fideles
             ,
             
               all
               the
               faithful
               ,
               or
               ,
               if
               you
               will
               ,
               all
               the
               Churches
               round
               about
               ,
               should
               have
               recourse
               ,
               that
               is
               ,
               resort
               to
            
             Rome
             
               being
               the
               Imperial
               City
               ,
               and
               so
               a
               Church
               of
               more
               powerful
               Principality
               ,
               then
               any
               other
               at
               that
               time
               in
               those
               parts
               of
               the
               world
               .
               But
               this
            
             (
             his
             Lordship
             saith
             )
             
               will
               not
               exalt
            
             Rome
             
               to
               be
               Head
               of
               the
               Church
               Vniversal
               .
            
             Here
             your
             blood
             rises
             ,
             and
             you
             begin
             a
             most
             furious
             encounter
             with
             his
             Lordship
             for
             translating
             
               undique
               round
               about
               ,
               as
               if
            
             (
             say
             you
             )
             St.
             Irenaeus
             
               spake
               only
               of
               those
               neighbouring
               Churches
               round
               about
            
             Rome
             ,
             
               and
               not
               the
               Churches
               throughout
               the
               world
               ;
               whereas
            
             undique
             
               as
               naturally
               signifies
               ,
               every
               where
               ,
               and
               ,
               from
               all
               parts
               :
               witness
            
             Thomas
             Thomasius
             ,
             
               where
               the
               word
            
             undique
             
               is
               thus
               Englished
               ,
               From
               all
               parts
               ,
               places
               ,
               and
               corners
               ,
               every
               where
               .
            
             Can
             you
             blame
             me
             now
             if
             I
             seek
             for
             a
             retreat
             into
             some
             strong-hold
             ,
             or
             if
             you
             will
             ,
             some
             
               more
               powerful
               Principality
            
             when
             I
             see
             so
             dreadful
             a
             Charge
             begun
             ,
             with
             
               Thomas
               Thomasius
            
             in
             the
             Front
             ?
             You
             had
             routed
             us
             once
             before
             with
             
               Rider
               ,
               and
               other
               English
               Lexicons
            
             ;
             but
             it
             seems
             Rider
             had
             done
             service
             enough
             that
             time
             ,
             now
             that
             venerable
             person
             
               Thomas
               Thomasius
            
             must
             be
             upon
             duty
             ,
             and
             do
             his
             share
             for
             the
             Catholick
             Cause
             .
             You
             somewhere
             complain
             
               how
               much
               Catholicks
               are
               straitned
               for
               want
               of
               Books
               ,
            
             Would
             any
             one
             believe
             you
             that
             find
             you
             so
             well
             stored
             with
             
               Thomas
               Thomasius
               ,
               Rider
               ,
               and
               other
               English
               Lexicons
               ?
            
             You
             would
             sure
             give
             us
             some
             cause
             of
             suspition
             that
             there
             is
             some
             
               Jesuits
               School
            
             taught
             in
             England
             ,
             and
             that
             you
             are
             the
             learned
             Master
             of
             it
             ,
             by
             your
             being
             so
             conversant
             in
             these
             worthy
             Authours
             .
             But
             although
             the
             Authority
             of
             
               Th.
               Thomasius
            
             signifie
             very
             little
             with
             us
             ,
             yet
             that
             of
             the
             
               Greek
               Lexicons
            
             might
             do
             much
             more
             if
             we
             had
             the
             original
             Greek
             of
             Irenaeus
             instead
             of
             his
             barbarous
             Latin
             Interpreter
             .
             For
             now
             it
             is
             uncertain
             what
             word
             Irenaeus
             used
             ,
             and
             so
             it
             is
             but
             a
             very
             uncertain
             conjecture
             which
             can
             be
             drawn
             from
             the
             signification
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unless
             we
             knew
             ,
             which
             of
             them
             was
             the
             genuine
             word
             in
             the
             Greek
             of
             Irenaeus
             .
             But
             you
             say
             ,
             
               all
               of
               them
               undeniably
               signifie
               ,
               from
               all
               parts
               Vniversally
               :
            
             and
             that
             because
             they
             are
             rendred
             by
             the
             word
             undique
             .
             So
             that
             this
             will
             make
             an
             excellent
             proof
             ,
             undique
             must
             signifie
             from
             all
             parts
             ;
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               do
               signifie
               so
               in
               Greek
            
             ;
             and
             that
             these
             do
             undeniably
             signifie
             so
             much
             ,
             appears
             because
             they
             are
             rendred
             by
             undique
             .
             And
             I
             grant
             they
             are
             so
             :
             for
             in
             the
             old
             Glossary
             which
             goes
             under
             the
             name
             of
             
               Cyril
               ,
               undique
            
             is
             rendred
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             ●ully
             (
             than
             whom
             we
             cannot
             possibly
             desire
             a
             better
             Authour
             in
             this
             case
             )
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             undique
             .
             For
             in
             his
             Book
             
               de
               Finibus
            
             ,
             
             he
             translates
             that
             of
             Epicurus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               undique
               complerentur
               voluptatibus
            
             ;
             and
             so
             he
             renders
             that
             passage
             in
             
               Plato's
               Timaeus
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               undique
               aequabilem
            
             ,
             although
             as
             
               Hen.
               Stephanus
            
             notes
             ,
             that
             be
             rather
             the
             signification
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             then
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             still
             there
             is
             some
             difference
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             
               Greek
               Authours
            
             notes
             
               ex
               omni
               parte
               terrae
            
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             only
             
               ex
               quâvis
               parte
            
             ;
             so
             that
             the
             one
             signifies
             Vniversally
             ,
             the
             other
             
               indefinitely
               :
               undique
            
             relating
             properly
             to
             the
             circumference
             ,
             as
             
               undique
               aequalis
               ,
               on
               all
               sides
               it
               is
               equal
               ,
            
             so
             that
             
               qui
               sunt
               undique
               fideles
            
             ,
             are
             ,
             those
             which
             lye
             upon
             
               all
               quarters
               round
               about
            
             .
             And
             so
             it
             doth
             not
             imply
             that
             all
             
             persons
             were
             
               bound
               to
               come
            
             ,
             but
             that
             from
             
               all
               quarters
               some
               did
               come
            
             ;
             as
             Herodian
             speaks
             of
             Rome
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               it
               was
               very
               populous
               ,
               and
               did
               receive
               them
               which
               came
               from
               all
               parts
            
             ;
             which
             doth
             very
             fitly
             explain
             the
             sense
             of
             Irenaeus
             ,
             that
             to
             Rome
             being
             the
             
               Imperial
               City
            
             ,
             men
             came
             from
             
               all
               quarters
            
             .
             But
             the
             sense
             of
             this
             will
             be
             more
             fully
             understood
             by
             a
             parallel
             expression
             in
             the
             
               ninth
               Canon
            
             of
             the
             
               Council
               of
               Antioch
            
             ,
             
             in
             which
             it
             is
             decreed
             that
             the
             Metropolitan
             should
             have
             the
             care
             of
             all
             the
             Bishops
             in
             his
             
               Province
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               because
               all
               persons
               who
               have
               business
               from
               all
               parts
               ,
               resort
               to
               the
               Metropolis
               :
            
             here
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             the
             very
             same
             with
             the
             
               undique
               convenire
            
             ,
             in
             Irenaeus
             ;
             so
             that
             it
             relates
             not
             to
             any
             Obligation
             on
             
               Churches
               to
               resort
               thither
            
             ,
             but
             that
             being
             the
             Seat
             of
             the
             Empire
             ,
             all
             believers
             from
             all
             parts
             did
             make
             their
             recourse
             thither
             .
             Which
             is
             most
             fully
             expressed
             by
             Leo
             ,
             speaking
             of
             S.
             Peter's
             coming
             to
             Rome
             ,
             
             
               Cujus
               nationis
               homines
               in
               hâc
               Vrbe
               non
               essent
               ?
               aut
               quae
               uspiam
               gentes
               ignorarent
               ,
               quod
               Roma
               didicisset
               ?
            
             And
             so
             ,
             if
             I
             grant
             you
             that
             it
             extends
             
               to
               all
               parts
            
             ,
             I
             know
             not
             what
             advantages
             you
             will
             get
             by
             it
             :
             for
             Irenaeus
             his
             design
             is
             ,
             to
             shew
             that
             there
             was
             no
             such
             secret
             Tradition
             left
             by
             the
             Apostles
             ,
             as
             the
             Valentinians
             pretended
             .
             And
             for
             this
             he
             appeals
             to
             the
             Church
             of
             Rome
             ,
             which
             being
             seated
             in
             the
             
               Imperial
               City
            
             ,
             to
             which
             Believers
             from
             all
             parts
             did
             resort
             ,
             it
             is
             impossible
             to
             conceive
             that
             the
             Apostles
             should
             have
             left
             such
             a
             Tradition
             ,
             and
             it
             not
             to
             be
             heard
             of
             there
             :
             which
             is
             the
             plain
             ,
             genuine
             meaning
             of
             Irenaeus
             his
             words
             .
             Not
             as
             you
             weakly
             imagine
             ,
             
               That
               all
               Churches
               in
               all
               doubts
               of
               Faith
               ,
               were
               bound
               to
               have
               their
               recourse
               thither
               ,
            
             
             
               as
               to
               their
               constant
               guide
               therein
               .
            
             For
             Irenaeus
             was
             not
             disputing
             ,
             What
             was
             to
             be
             done
             by
             Christians
             in
             doubts
             of
             Faith
             ;
             but
             was
             enquiring
             into
             a
             matter
             of
             fact
             ,
             viz.
             Whether
             any
             such
             Tradition
             were
             ever
             left
             in
             the
             Church
             ,
             or
             no
             ;
             and
             therefore
             nothing
             could
             be
             more
             pertinent
             or
             convincing
             ,
             than
             appealing
             to
             that
             Church
             to
             which
             Christians
             resorted
             from
             all
             parts
             ;
             for
             it
             could
             not
             be
             conceived
             ,
             but
             ,
             if
             the
             Apostles
             had
             left
             such
             a
             Tradition
             any
             where
             ,
             it
             would
             be
             heard
             of
             at
             Rome
             .
             And
             you
             most
             notoriously
             pervert
             the
             meaning
             of
             Irenaeus
             ,
             when
             you
             would
             make
             the
             force
             of
             his
             argument
             to
             lye
             
               in
               the
               necessity
               of
               all
               Christians
               resorting
               to
            
             Rome
             ,
             
               because
               the
               Doctrine
               or
               Tradition
               of
               the
               Roman
               Church
               was
               ,
               as
               it
               were
               ,
               the
               touchstone
               of
               all
               Apostolical
               Doctrine
               .
            
             But
             ,
             I
             suppose
             you
             deal
             in
             some
             
               English
               Logicians
            
             ,
             as
             well
             as
             
               English
               Lexicons
            
             ,
             and
             therefore
             I
             must
             submit
             both
             to
             your
             Grammar
             and
             Logick
             :
             but
             your
             ingenuity
             is
             as
             great
             as
             your
             reason
             ;
             for
             you
             first
             pervert
             his
             Lordships
             meaning
             ,
             and
             then
             make
             him
             dispute
             ridiculously
             ,
             that
             you
             might
             come
             out
             with
             your
             triumphant
             language
             ,
             
               Is
               not
               this
               fine
               Meandrick
               Logick
               ,
               well
               beseeming
               so
               noble
               a
               Labyrinth
               ?
            
             Whereas
             his
             Lordships
             reasoning
             is
             so
             plain
             and
             clear
             ,
             that
             none
             but
             such
             a
             one
             as
             had
             a
             Labyrinth
             in
             his
             brains
             ,
             could
             have
             imagined
             any
             Meanders
             in
             it
             :
             As
             appears
             by
             what
             I
             have
             said
             already
             ,
             in
             the
             explication
             of
             the
             meaning
             of
             Irenaeus
             .
          
           
             But
             that
             I
             may
             see
             the
             strength
             of
             your
             Logick
             out
             of
             this
             place
             of
             Irenaeus
             ,
             
             I
             will
             translate
             undique
             and
             
               semper
               ,
               as
               fully
            
             as
             you
             would
             have
             me
             ,
             and
             give
             you
             the
             words
             at
             large
             ,
             
               in
               which
               ,
               by
               those
               who
               come
               from
               all
               places
               ,
               the
               Apostolical
               Tradition
               is
               alwaies
               conserved
               .
            
             What
             is
             it
             you
             inferr
             hence
             ?
             
               From
               the
               Premises
               you
               argue
               thus
               :
               All
               the
               faithful
               every
               where
               ,
               must
               of
               necessity
               have
               recourse
               to
               the
               Church
               of
            
             Rome
             ,
             
             
               by
               reason
               of
               her
               more
               powerful
               principality
               .
               This
               is
               S.
            
             Irenaeus
             
               his
               proposition
               .
               But
               there
               could
               be
               no
               necessity
               they
               all
               should
               have
               recourse
               to
               that
               Church
               ,
               by
               reason
               of
               her
               more
               powerful
               principality
               ,
               if
               her
               said
               power
               extended
               not
               to
               them
               all
               .
               This
               is
               evident
               to
               reason
               .
            
             
             Ergo
             ,
             
               this
               more
               powerful
               principality
               of
               the
               Roman
               Church
               ,
               must
               needs
               extend
               to
               all
               the
               faithful
               every
               where
               ,
               and
               not
               only
               to
               those
               of
               the
               Suburbicary
               Churches
               ,
               or
               Patriarchal
               Diocese
               of
            
             Rome
             ,
             
               as
               the
               Bishop
               pleads
            
             .
             Now
             I
             see
             ,
             you
             are
             a
             man
             at
             arms
             ,
             and
             know
             ,
             not
             only
             how
             to
             grapple
             with
             his
             Lordship
             ,
             but
             with
             Irenaeus
             to
             boot
             .
             But
             we
             must
             first
             see
             ,
             How
             Irenaeus
             himself
             argues
             ,
             that
             we
             may
             the
             better
             understand
             the
             force
             of
             what
             you
             deduce
             from
             him
             .
             The
             Question
             ,
             as
             I
             have
             told
             you
             already
             ,
             was
             ,
             Whether
             the
             Apostles
             left
             any
             such
             Tradition
             in
             the
             Church
             ,
             as
             the
             Valentinians
             pretended
             :
             Irenaeus
             proves
             they
             did
             not
             ,
             because
             ,
             if
             there
             had
             been
             any
             such
             ,
             the
             Apostolical
             Churches
             would
             certainly
             have
             preserved
             the
             memory
             of
             it
             ;
             but
             because
             it
             would
             be
             too
             tedious
             to
             insist
             on
             the
             succession
             of
             all
             Churches
             ;
             he
             therefore
             makes
             choice
             of
             the
             most
             famous
             ,
             the
             Church
             of
             Rome
             ,
             in
             which
             the
             
               Apostolical
               Tradition
            
             had
             been
             derived
             by
             a
             succession
             of
             Bishops
             down
             to
             his
             own
             time
             ;
             
               and
               by
               this
            
             (
             saith
             he
             )
             
               we
               confound
               all
               those
               who
               through
               vain
               glory
               ,
               or
               blindness
               ,
               do
               gather
               any
               such
               thing
               .
               For
            
             (
             saith
             he
             )
             
               to
               this
               Church
               for
               the
               more
               powerful
               principality
               all
               Churches
               do
               make
               resort
               ,
            
             i.
             e.
             
               the
               believers
               from
               all
               parts
               ,
               in
               which
               by
               those
               who
               come
               from
               all
               parts
               the
               Apostolical
               Tradition
               is
               alwaies
               preserved
               .
            
             We
             must
             now
             see
             ,
             How
             Irenaeus
             argues
             according
             to
             your
             sense
             of
             his
             words
             .
             If
             all
             the
             faithful
             every
             where
             ,
             must
             of
             necessity
             have
             recourse
             to
             the
             Church
             of
             Rome
             ,
             for
             
               her
               more
               powerful
               principality
            
             ;
             then
             there
             is
             no
             secret
             Tradition
             left
             by
             the
             Apostles
             .
             But
             ,
             Where
             lyes
             the
             connexion
             between
             these
             two
             ?
             What
             had
             the
             Valentinians
             to
             do
             with
             the
             power
             of
             the
             Church
             of
             Rome
             over
             other
             Churches
             ?
             That
             was
             not
             the
             business
             they
             disputed
             ;
             their
             Question
             was
             ,
             Whether
             there
             were
             no
             such
             Tradition
             as
             they
             pretended
             ?
             And
             Rome
             might
             have
             never
             so
             great
             power
             over
             all
             Churches
             ,
             and
             yet
             have
             this
             secret
             Tradition
             too
             .
             For
             now
             we
             see
             ,
             when
             she
             pretends
             to
             the
             greatest
             power
             ,
             nay
             ,
             to
             Infallibility
             ,
             she
             pretends
             the
             highest
             to
             Traditions
             .
             Where
             then
             lyes
             the
             force
             of
             Irenaeus
             his
             argument
             ?
             Was
             it
             in
             this
             ,
             that
             the
             Valentinians
             did
             acknowledge
             the
             Infallibility
             of
             the
             Church
             of
             Rome
             then
             ,
             in
             Traditions
             ?
             This
             were
             indeed
             to
             the
             purpose
             ,
             if
             it
             could
             be
             proved
             ;
             Or
             ,
             Doth
             Irenaeus
             go
             about
             to
             prove
             this
             first
             ?
             But
             by
             what
             argument
             doth
             he
             prove
             it
             so
             ,
             that
             the
             Valentinians
             might
             be
             convinced
             by
             it
             ?
             Yes
             ,
             say
             you
             ,
             
               he
               saith
               ,
               That
               all
               the
               faithful
               must
               of
               necessity
               have
               recourse
               to
               the
               Church
               of
            
             Rome
             ?
             This
             is
             your
             way
             of
             proving
             indeed
             ,
             to
             take
             things
             for
             granted
             ;
             but
             ,
             How
             doth
             this
             necessity
             appear
             ?
             because
             ,
             say
             you
             ,
             
               she
               hath
               the
               more
               powerful
               principality
               :
            
             But
             ,
             What
             principality
             do
             you
             mean
             ?
             over
             all
             Churches
             ?
             But
             that
             was
             the
             thing
             in
             Question
             .
             So
             that
             if
             you
             will
             make
             Irenaeus
             speak
             sense
             ,
             and
             argue
             pertinently
             ,
             his
             meaning
             can
             be
             no
             other
             than
             this
             .
             If
             there
             be
             such
             a
             Tradition
             left
             ,
             it
             must
             be
             left
             somewhere
             among
             Christians
             :
             if
             it
             be
             left
             among
             them
             ,
             it
             may
             be
             known
             by
             enquiry
             ,
             Whether
             they
             own
             any
             such
             or
             no.
             But
             because
             it
             would
             be
             troublesome
             searching
             of
             all
             Churches
             ,
             we
             may
             know
             their
             judgement
             more
             compendiously
             ;
             there
             is
             the
             Church
             of
             Rome
             near
             us
             ,
             a
             famous
             and
             ancient
             Church
             ,
             seated
             in
             the
             chief
             City
             of
             the
             Empire
             ,
             to
             which
             all
             persons
             have
             necessities
             to
             go
             ;
             and
             among
             them
             ,
             you
             cannot
             but
             suppose
             ,
             but
             that
             out
             of
             every
             Church
             some
             faithful
             persons
             should
             come
             ,
             and
             therefore
             it
             is
             very
             unreasonable
             to
             think
             ,
             that
             the
             
               Apostolical
               Tradition
            
             hath
             not
             alwaies
             been
             preserved
             there
             ,
             when
             persons
             come
             from
             all
             places
             thither
             .
             Is
             not
             every
             thing
             in
             this
             account
             of
             Irenaeus
             his
             words
             very
             clear
             and
             pertinent
             to
             his
             present
             dispute
             ?
             But
             in
             the
             sense
             you
             give
             of
             them
             ,
             they
             are
             little
             to
             the
             purpose
             ,
             and
             very
             precarious
             and
             inconsequent
             .
             
             And
             therefore
             since
             
               the
               more
               powerful
               principality
            
             is
             not
             that
             of
             the
             Church
             ,
             but
             of
             the
             City
             ;
             since
             the
             necessity
             of
             recourse
             thither
             ,
             is
             not
             
               for
               doubts
               of
               Faith
            
             ,
             but
             other
             occasions
             :
             therefore
             it
             by
             no
             means
             follows
             thence
             ,
             
               That
               this
               Churches
               power
               did
               extend
               over
               the
               faithful
               every
               where
            
             ;
             thus
             by
             explaining
             your
             Proposition
             ,
             your
             Conclusion
             is
             ashamed
             of
             it self
             ,
             and
             runs
             away
             .
             For
             your
             argument
             comes
             to
             this
             ;
             If
             English
             men
             from
             all
             parts
             be
             forced
             to
             resort
             to
             London
             ,
             then
             London
             hath
             the
             power
             over
             all
             England
             ;
             or
             if
             one
             should
             say
             ,
             If
             some
             from
             all
             Churches
             in
             England
             must
             resort
             to
             London
             ,
             then
             the
             Church
             at
             London
             hath
             power
             over
             all
             the
             Churches
             in
             England
             ;
             and
             if
             this
             consequence
             be
             good
             ,
             yours
             is
             ;
             for
             it
             is
             of
             the
             same
             nature
             of
             it
             ;
             the
             necessity
             of
             the
             resort
             ,
             not
             lying
             in
             the
             Authority
             of
             the
             Church
             ,
             but
             in
             the
             Dignity
             of
             the
             City
             ,
             the
             words
             in
             all
             probability
             in
             the
             Greek
             ,
             being
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             relate
             to
             the
             dignity
             of
             Rome
             ,
             as
             the
             
               Imperial
               City
            
             .
          
           
             From
             whence
             we
             proceed
             to
             the
             Vindication
             of
             Ruffinus
             ,
             in
             his
             Translation
             of
             the
             6.
             
             Canon
             of
             the
             Council
             of
             Nice
             .
             
             The
             occasion
             of
             which
             is
             this
             .
             His
             Lordship
             saith
             ,
             
               Supposing
               that
               the
               powerful
               principality
               be
               ascribed
               to
               the
               Church
               of
            
             Rome
             ,
             
               yet
               it
               follows
               not
               that
               it
               should
               have
               power
               over
               all
               Churches
               ;
               for
               this
               power
               was
               confined
               within
               its
               own
               Patriarchate
               and
               Jurisdiction
            
             ;
             
             
               and
               that
            
             (
             saith
             he
             )
             
               was
               very
               large
               ,
               containing
               all
               the
               Provinces
               in
               the
               Diocese
               of
            
             Italy
             
               (
               in
               the
               old
               sense
               of
               the
               word
               Diocese
               )
               which
               Provinces
               the
               Lawyers
               and
               others
               term
               Suburbicaries
               .
               There
               were
               ten
               of
               them
               ;
               the
               three
               Islands
               ,
            
             Sicily
             ,
             Corsica
             ,
             and
             Sardinia
             ,
             
               and
               the
               other
               seven
               upon
               the
               firm
               Land
               of
            
             Italy
             .
             
               And
               this
               ,
               I
               take
               it
               ,
               is
               plain
               in
            
             Ruffinus
             .
             
               For
               he
               living
               shortly
               after
               the
               Nicene
               Council
               ,
               as
               he
               did
               ,
               and
               being
               of
            
             Italy
             ,
             
               as
               he
               was
               ,
               he
               might
               very
               well
               know
               the
               bounds
               of
               the
               Patriarchs
               Jurisdiction
               ,
               as
               it
               was
               then
               practised
               .
               And
               he
               sayes
               expresly
               ,
               that
               according
               to
               the
               old
               custom
               ,
               the
               Roman
               Patriarchs
               charge
               was
               confined
               within
               the
               limits
               of
               the
               Suburbican
               Churches
               .
            
             
             
               To
               avoid
               the
               force
               of
               this
               testimony
               ,
               Cardinal
            
             Perron
             
               laies
               load
               upon
            
             Ruffinus
             .
             
               For
               he
               charges
               him
               with
               passion
               ,
               ignorance
               ,
               and
               rashness
               .
               And
               one
               piece
               of
               his
               ignorance
               is
               ,
               that
               he
               hath
               ill
               translated
               the
               Canon
               of
               the
               Council
               of
            
             Nice
             .
             
               Now
               ,
               although
               his
               Lordship
               doth
               not
               approve
               of
               it
               as
               a
               Translation
               ;
               yet
               he
               saith
               ,
            
             Ruffinus
             
               living
               in
               that
               time
               and
               place
               ,
               was
               very
               like
               well
               to
               know
               and
               understand
               the
               limits
               and
               bounds
               of
               that
               Patriarchate
               of
            
             Rome
             ,
             
               in
               which
               he
               lived
               .
               This
            
             (
             you
             say
             )
             
               is
               very
               little
               to
               his
               Lordships
               advantage
               ,
               since
               it
               is
               inconsistent
               with
               the
               vote
               of
               all
               Antiquity
               ,
            
             
             
               and
               gives
               S.
            
             Irenaeus
             
               the
               lye
            
             ;
             but
             if
             the
             former
             be
             no
             truer
             than
             the
             latter
             ,
             it
             may
             be
             very
             much
             to
             his
             advantage
             ,
             notwithstanding
             what
             you
             have
             produced
             to
             the
             contrary
             .
             What
             the
             ground
             is
             ,
             Why
             the
             
               Roman
               Patriarchate
            
             was
             confined
             within
             the
             
               Roman
               Diocese
            
             ,
             I
             have
             already
             shewed
             in
             the
             precedent
             Chapter
             ,
             in
             explication
             of
             the
             
               Nicene
               Canon
            
             .
             We
             must
             now
             therefore
             examine
             the
             Reasons
             you
             bring
             ,
             Why
             the
             notion
             of
             
               Suburbicary
               Churches
            
             must
             be
             extended
             beyond
             the
             limits
             his
             Lordship
             assigns
             ;
             that
             
               of
               the
               smalness
               of
               Jurisdiction
               compared
               with
               other
               Patriarchs
               ,
            
             I
             have
             given
             an
             account
             of
             already
             ,
             viz.
             from
             the
             correspondency
             of
             the
             Ecclesiastical
             and
             Civil
             Government
             ;
             for
             the
             Civil
             Dioceses
             of
             the
             Eastern
             part
             of
             the
             Empire
             did
             extend
             much
             farther
             than
             the
             Western
             did
             ;
             and
             that
             was
             the
             Reason
             ,
             Why
             the
             Patriarchs
             of
             Antioch
             and
             Alexandria
             ,
             had
             a
             larger
             Metropolitical
             Jurisdiction
             than
             the
             Bishop
             of
             Rome
             had
             .
             But
             you
             tell
             us
             ,
             
               That
               Suburbicary
               Churches
               must
               be
               taken
               as
               generally
               signifying
               all
               Churches
               and
               Cities
               any
               waies
               subordinate
               to
               the
               City
               of
            
             Rome
             ;
             
               which
               was
               at
               that
               time
               known
               by
               the
               name
               of
            
             Urbs
             ,
             
               or
               City
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               by
               way
               of
               excellency
               ;
               
               not
               as
               it
               related
               to
               the
               Praefect
               or
               Governour
               of
            
             Rome
             ,
             
               in
               regard
               of
               whose
               ordinary
               Jurisdiction
               ,
               we
               confess
               it
               commanded
               only
               those
               few
               places
               about
               it
               in
            
             Italy
             ;
             
               but
               as
               it
               related
               to
               the
               Emperour
               himself
               ;
               in
               which
               sense
               the
               word
               Suburbicary
               ,
               rightly
               signifies
               all
               Cities
               or
               Churches
               whatsoever
               within
               the
               Roman
               Empire
               ;
               as
               the
               word
            
             Romania
             
               also
               anciently
               signified
               the
               whole
               Imperial
               Territory
               ,
               as
               Card.
            
             Perron
             
               clearly
               proves
               upon
               this
               subject
            
             .
             But
             ,
             this
             is
             one
             instance
             of
             what
             mens
             wits
             will
             do
             ,
             when
             they
             are
             resolved
             to
             break
             through
             any
             thing
             :
             For
             ,
             whoever
             that
             had
             read
             of
             the
             
               Suburbicary
               Regions
               and
               Provinces
            
             in
             the
             Code
             of
             Theodosius
             ,
             or
             other
             parts
             of
             the
             
               Civil
               Law
            
             ,
             as
             distinguished
             from
             other
             Provinces
             under
             the
             
               Roman
               Empire
            
             ,
             
             and
             those
             in
             Italy
             too
             ,
             could
             ever
             have
             imagined
             that
             the
             notion
             of
             
               Suburbicary
               Churches
            
             had
             been
             any
             other
             than
             what
             was
             correspondent
             to
             those
             Regions
             and
             Provinces
             .
             
             But
             let
             that
             be
             granted
             which
             Sirmondus
             so
             much
             contends
             for
             ,
             That
             the
             notion
             of
             Suburbicary
             may
             have
             different
             respects
             ,
             and
             so
             sometimes
             be
             taken
             for
             the
             Churches
             within
             the
             
               Roman
               Diocese
            
             ,
             sometimes
             for
             those
             within
             the
             
               Roman
               Patriarchate
            
             ,
             and
             sometimes
             for
             those
             ,
             which
             are
             under
             the
             Pope
             as
             
               Vniversal
               Pastor
            
             ;
             yet
             ,
             How
             doth
             it
             appear
             that
             ever
             Ruffinus
             took
             it
             in
             any
             other
             than
             the
             first
             sense
             ?
             No
             other
             Provinces
             being
             called
             Suburbicary
             ,
             but
             such
             as
             were
             under
             the
             Jurisdiction
             either
             of
             the
             
               Roman
               Prefect
            
             within
             
               a
               hundred
               miles
            
             of
             the
             City
             (
             within
             which
             compass
             ,
             references
             and
             appeals
             were
             made
             to
             him
             )
             or
             at
             the
             most
             ,
             to
             the
             Lieutenant
             of
             the
             
               Roman
               Diocese
            
             ,
             whose
             Jurisdiction
             extended
             to
             those
             
               ten
               Provinces
            
             which
             his
             Lordship
             mentions
             .
             It
             is
             not
             therefore
             ,
             In
             what
             sense
             words
             may
             be
             taken
             ,
             but
             in
             what
             sense
             they
             were
             taken
             ,
             and
             what
             Evidence
             there
             is
             that
             ever
             they
             were
             so
             understood
             .
             Never
             was
             any
             Controversie
             more
             ridiculous
             ,
             than
             that
             concerning
             the
             extent
             of
             the
             
               Suburbicary
               Regions
               or
               Provinces
            
             ,
             if
             Suburbicary
             were
             taken
             in
             your
             sense
             for
             all
             the
             Cities
             within
             
               the
               Roman
               Empire
            
             .
             But
             this
             extending
             of
             the
             
               Suburbicary
               Churches
            
             ,
             as
             far
             as
             the
             
               Roman
               Empire
            
             ,
             is
             like
             the
             art
             of
             those
             Jesuits
             ,
             who
             in
             their
             setting
             forth
             
               Anastasius
               de
               vitis
               Pontificum
            
             ,
             in
             Stephanus
             5.
             turn'd
             
               Papa
               Vrbis
            
             into
             
               Papa
               Orbis
            
             :
             for
             that
             being
             so
             mean
             and
             contemptible
             a
             title
             ,
             they
             thought
             much
             it
             should
             remain
             as
             it
             did
             ;
             but
             
               Papa
               Orbis
            
             was
             magnificent
             and
             glorious
             .
             I
             wonder
             therefore
             ,
             that
             instead
             of
             extending
             the
             signification
             of
             
               Suburbicary
               Churches
            
             ,
             you
             do
             not
             rather
             pretend
             that
             it
             ought
             to
             be
             read
             Suborbicary
             ,
             and
             so
             to
             suit
             exactly
             with
             the
             
               Papa
               Orbis
            
             ,
             as
             importing
             all
             those
             Churches
             which
             are
             under
             the
             power
             of
             the
             
               Vniversal
               Pastor
            
             .
             For
             ,
             Why
             should
             you
             stop
             at
             the
             confines
             of
             the
             
               Roman
               Empire
            
             ;
             How
             comes
             his
             Jurisdiction
             to
             be
             confined
             within
             that
             ?
             By
             what
             right
             did
             he
             govern
             the
             Churches
             within
             the
             Empire
             ,
             and
             not
             those
             without
             ?
             Surely
             not
             ,
             as
             
               Primate
               ,
               Metropolitan
            
             ,
             or
             Patriarch
             of
             the
             
               Roman
               Empire
            
             ,
             for
             those
             are
             titles
             yet
             unheard
             of
             in
             Antiquity
             ;
             if
             as
             
               Head
               of
               the
               Church
            
             ,
             How
             comes
             the
             Jurisdiction
             of
             that
             to
             be
             at
             all
             limited
             ?
             Were
             there
             no
             Churches
             without
             the
             Empire
             then
             ?
             I
             hope
             you
             will
             not
             deny
             that
             :
             If
             there
             were
             ,
             To
             whom
             did
             the
             Jurisdiction
             over
             them
             belong
             ?
             to
             the
             Pope
             ,
             or
             not
             ?
             If
             not
             ,
             How
             comes
             he
             to
             be
             
               Head
               of
               the
               Church
               ,
               and
               Vniversal
               Pastor
               ?
            
             If
             they
             did
             ,
             Why
             were
             not
             these
             
               Suburbicary
               Churches
            
             ,
             as
             well
             as
             those
             within
             the
             Empire
             ?
             Besides
             ,
             it
             is
             confessed
             by
             the
             learnedest
             among
             you
             ,
             that
             when
             the
             notion
             of
             Suburbicary
             is
             extended
             beyond
             the
             
               Suburbicary
               Provinces
            
             ,
             it
             is
             not
             out
             of
             any
             relation
             to
             the
             City
             ,
             but
             to
             the
             power
             of
             the
             Bishop
             of
             the
             City
             ,
             and
             therefore
             the
             
               Suburbicary
               Churches
            
             may
             be
             larger
             than
             the
             
               Suburbicary
               Provinces
            
             .
             But
             if
             this
             be
             true
             (
             as
             it
             is
             the
             only
             probable
             evasion
             )
             then
             it
             is
             impossible
             for
             you
             ,
             to
             confine
             the
             
             
               Suburbicary
               Churches
            
             within
             the
             
               Roman
               Empire
            
             ,
             without
             confining
             the
             Jurisdiction
             of
             the
             
               Roman
               Bishop
            
             within
             those
             bounds
             too
             .
             For
             if
             the
             inlarging
             the
             notion
             of
             
               Surburbicary
               Churches
            
             depends
             upon
             the
             extent
             of
             his
             power
             ,
             the
             fixing
             the
             limits
             of
             those
             Churches
             ,
             determines
             the
             bounds
             of
             his
             power
             too
             .
             Which
             is
             utterly
             destructive
             to
             your
             pretences
             of
             the
             
               Pope's
               being
               Head
               of
               the
               Vniversal
               Church
               ,
            
             and
             not
             barely
             of
             the
             Churches
             within
             the
             
               Roman
               Empire
            
             .
             But
             if
             it
             had
             been
             Ruffinus
             his
             design
             to
             express
             by
             
               Suburbicary
               Churches
            
             ,
             all
             those
             within
             the
             
               Roman
               Empire
            
             ,
             surely
             he
             made
             choice
             of
             the
             most
             unhappy
             expression
             to
             do
             it
             by
             ,
             which
             he
             could
             well
             have
             thought
             of
             .
             For
             ,
             it
             being
             then
             so
             well
             known
             what
             the
             
               Suburbicary
               Provinces
            
             were
             ,
             that
             in
             the
             Code
             of
             Theodosius
             ,
             where
             they
             are
             so
             often
             mentioned
             ,
             they
             are
             not
             distinctly
             enumerated
             ,
             because
             they
             were
             then
             as
             well
             understood
             as
             the
             
               African
               ,
               Gallican
            
             ,
             or
             
               Britannick
               Provinces
            
             ;
             How
             absurd
             were
             it
             for
             him
             ,
             to
             take
             a
             word
             in
             common
             use
             ,
             and
             so
             well
             known
             ,
             and
             apply
             it
             to
             such
             a
             sense
             ,
             as
             no
             example
             besides
             can
             be
             produced
             for
             it
             .
             For
             if
             any
             one
             at
             that
             time
             should
             have
             spoken
             of
             the
             
               African
               ,
               Gallican
            
             ,
             or
             
               Britannick
               Churches
            
             ,
             no
             one
             would
             have
             imagined
             any
             other
             than
             those
             which
             were
             contained
             in
             the
             several
             Provinces
             under
             those
             names
             .
             What
             reason
             is
             there
             then
             ,
             that
             any
             thing
             else
             should
             be
             apprehended
             by
             
               the
               Suburbicary
               Churches
            
             ?
             I
             know
             the
             last
             refuge
             of
             most
             of
             your
             side
             ,
             instead
             of
             explaining
             these
             
               Suburbicary
               Churches
            
             ,
             hath
             been
             to
             rail
             at
             Ruffinus
             ,
             and
             call
             him
             Dunce
             and
             Blockhead
             ,
             and
             enemy
             to
             the
             
               Roman
               Church
            
             (
             instances
             were
             easie
             to
             be
             given
             ,
             if
             it
             were
             at
             all
             necessary
             )
             but
             besides
             that
             ,
             it
             were
             easie
             to
             make
             it
             appear
             ,
             that
             Ruffinus
             was
             no
             such
             fool
             ,
             as
             some
             have
             taken
             him
             for
             :
             (
             And
             if
             they
             think
             so
             ,
             because
             S.
             Hierom
             gives
             him
             such
             hard
             words
             ,
             they
             must
             think
             so
             of
             all
             whom
             S.
             Hierom
             opposed
             )
             he
             is
             sufficiently
             vindicated
             in
             this
             translation
             by
             the
             
               Ancient
               Vatican
               Copy
            
             of
             the
             
               Nicene
               Canons
            
             ,
             out
             of
             which
             this
             very
             Canon
             is
             produced
             by
             Sirmondus
             ,
             and
             the
             very
             same
             word
             of
             Suburbicary
             therein
             used
             .
             And
             that
             in
             such
             a
             manner
             ,
             as
             utterly
             destroies
             your
             sense
             of
             the
             
               Suburbicary
               Churches
            
             ,
             
             for
             such
             as
             are
             within
             the
             
               Roman
               Empire
            
             ;
             for
             that
             Copy
             calls
             them
             ,
             
               Loca
               Suburbicaria
            
             ;
             and
             ,
             Will
             you
             say
             ,
             those
             are
             the
             Provinces
             within
             the
             
               Roman
               Empire
            
             too
             ?
             Can
             any
             one
             rationally
             think
             that
             any
             other
             places
             should
             be
             called
             Suburbicary
             ,
             but
             such
             as
             lye
             
               about
               the
               City
            
             ;
             And
             by
             the
             same
             interpretation
             which
             you
             here
             use
             ,
             you
             may
             call
             all
             England
             the
             Suburbs
             of
             London
             ;
             because
             
               London
               is
               the
               City
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             you
             speak
             ;
             and
             therefore
             all
             the
             Churches
             of
             England
             must
             be
             Suburbicary
             to
             London
             .
             But
             if
             you
             think
             this
             incongruous
             ,
             you
             may
             on
             the
             same
             account
             judge
             the
             other
             to
             be
             so
             too
             :
             It
             appears
             then
             ,
             that
             the
             
               Suburbicary
               places
            
             in
             the
             
               Vatican
               Copy
            
             (
             and
             in
             that
             very
             
               Ancient
               Copy
            
             which
             Justellus
             had
             ,
             which
             agrees
             with
             the
             Vatican
             )
             are
             the
             same
             with
             the
             
               Suburbicary
               Churches
            
             in
             Ruffinus
             ;
             and
             ,
             if
             you
             will
             explain
             these
             latter
             of
             the
             
               Roman
               Empire
            
             ,
             you
             must
             do
             the
             former
             too
             .
             But
             not
             only
             the
             
               Vatican
               Copy
            
             ,
             but
             all
             other
             different
             Versions
             of
             the
             
               Nicene
               Canon
            
             utterly
             overthrow
             this
             Opinion
             of
             
               Cardinal
               Perron
            
             ,
             that
             the
             
               Suburbicary
               Churches
            
             must
             be
             taken
             for
             those
             within
             the
             
               Roman
               Empire
            
             .
             For
             in
             the
             Arabick
             Version
             published
             by
             Turrianus
             ,
             it
             is
             thus
             rendred
             ,
             
               Siquidem
               similitèr
               Episcopus
               Romae
               ,
               i.
               e.
               successor
               Petri
               Apostoli
               ,
               potestatem
               habet
               omnium
               civitatum
               ,
               &
               locorum
               quae
               sunt
               circa
               eam
               .
            
             Are
             all
             the
             Cities
             and
             places
             in
             the
             
               Roman
               Empire
               ,
               circa
               eam
            
             ,
             about
             the
             
               City
               of
               Rome
            
             ?
             If
             not
             ,
             neither
             can
             the
             Churches
             be
             ?
             And
             in
             that
             Arabick
             paraphrase
             ,
             
             which
             Salmasius
             had
             of
             the
             famous
             Peireskius
             ,
             it
             is
             translated
             much
             more
             agreeably
             to
             the
             
               Nicene
               Canon
            
             in
             these
             words
             ;
             
               Propterea
               quod
               Episcopus
               Romanus
               etiam
               hunc
               morem
               obtinet
               ,
               &
               hoc
               ei
               adjunctum
               est
               ,
               ut
               potestatem
               habeat
               supra
               civitates
               ,
               &
               loca
               quae
               prope
               eam
               sunt
               .
            
             Which
             is
             yet
             more
             full
             ,
             to
             shew
             the
             absurdity
             of
             your
             exposition
             ,
             for
             these
             
               Suburbicary
               Churches
            
             must
             be
             then
             in
             places
             near
             the
             City
             of
             Rome
             .
             And
             agreeably
             to
             these
             ,
             Aristinus
             ,
             the
             
               Greek
               Collector
            
             of
             the
             Canons
             hath
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             Ruffinus
             his
             Suburbicary
             doth
             exactly
             render
             .
             By
             whom
             now
             ,
             must
             we
             be
             judged
             ,
             What
             is
             meant
             by
             these
             
               Suburbicary
               Churches
            
             ?
             by
             you
             who
             make
             a
             forced
             and
             strained
             interpretation
             of
             the
             word
             Suburbicary
             to
             such
             a
             sense
             ,
             of
             which
             there
             is
             no
             evidence
             in
             Antiquity
             ,
             or
             Reason
             ,
             and
             is
             withall
             manifestly
             repugnant
             to
             the
             design
             of
             the
             Canon
             ,
             which
             is
             to
             proportion
             the
             Dioceses
             of
             the
             Bishops
             of
             Antioch
             and
             Alexandrina
             ,
             by
             the
             example
             of
             Rome
             (
             which
             had
             been
             very
             absurd
             if
             these
             
               Suburbicary
               Churches
            
             did
             comprehend
             the
             Dioceses
             of
             Alexandria
             and
             Antioch
             ,
             and
             all
             other
             Provinces
             ,
             as
             you
             make
             them
             )
             ?
             or
             else
             must
             we
             be
             judged
             by
             the
             ancient
             Versions
             of
             the
             
               Nicene
               Canon
               ,
               Latin
            
             and
             Arabick
             ,
             and
             by
             other
             
               Greek
               Paraphrases
            
             ,
             all
             which
             unanimously
             concurr
             to
             overthrow
             that
             Figment
             ,
             that
             the
             
               Suburbicary
               Churches
               are
               all
               those
               within
               the
               Roman
               Empire
               .
            
             And
             this
             the
             learned
             
               Petrus
               de
               Marcâ
            
             was
             so
             sensible
             of
             ,
             that
             he
             saith
             ,
             
             Ruffinus
             did
             
               rectissimè
               &
               ex
               usu
               recepto
            
             ,
             very
             agreeably
             both
             to
             reason
             and
             custom
             ,
             compare
             the
             Alexandrian
             and
             
               Roman
               Bishop
            
             in
             this
             ,
             that
             he
             should
             have
             the
             power
             over
             the
             Diocese
             of
             Aegypt
             ,
             by
             the
             same
             right
             that
             the
             Bishop
             of
             Rome
             had
             over
             the
             
               Vrbicary
               Diocese
            
             ;
             or
             ,
             saith
             he
             ,
             
               ut
               Ruffinus-eligantissime
               loquitur
               ,
               In
               Ecclesiis
               Suburbicariis
               ,
               id
               est
               ,
               in
               iis
               Ecclesiis
               quae
               decem
               Provinciis
               Suburbicariis
               continebantur
               ;
               as
            
             Ruffinus
             
               most
               elegantly
               speaks
            
             (
             sure
             then
             he
             thought
             him
             no
             such
             ignorant
             person
             ,
             as
             Perron
             and
             others
             from
             him
             have
             reproached
             him
             to
             be
             )
             
               In
               the
               Suburbicary
               Churches
            
             ,
             that
             is
             ,
             
               in
               those
               Churches
               which
               are
               contained
               in
               the
               ten
               Suburbicary
               Provinces
               .
               For
               ,
            
             as
             as
             he
             goes
             on
             ,
             
               the
               calling
               of
               Synods
               ,
               the
               ordination
               of
               Bishops
               ,
               the
               full
               administration
               of
               the
               Churches
               in
               those
               Provinces
               ,
               did
               belong
               to
               the
               Bishop
               of
            
             Rome
             ;
             
               as
               to
               the
               Bishop
               of
            
             Alexandria
             
               in
               the
               Aegyptian
               Diocese
               ,
               and
               to
               the
               Bishop
               of
            
             Antioch
             
               in
               the
               Oriental
            
             .
             Which
             he
             likewise
             confirms
             by
             the
             ancient
             
               Latin
               Interpreter
            
             of
             the
             
               Nicene
               Canons
            
             ,
             who
             ,
             he
             saith
             ,
             was
             elder
             than
             
               Dionysius
               Exiguns
            
             ;
             in
             whose
             interpretation
             ,
             he
             makes
             the
             
               Suburbicaria
               loca
            
             to
             contain
             the
             
               four
               Regions
               about
               Rome
            
             ,
             which
             made
             the
             proper
             Metropolitan
             Province
             of
             the
             
               Roman
               Bishop
            
             comprehending
             sixty
             nine
             Bishopricks
             ;
             and
             that
             which
             he
             calls
             his
             Province
             ,
             to
             be
             the
             
               Vrbicary
               Diocese
            
             ,
             contained
             in
             those
             
               ten
               Provinces
            
             which
             his
             Lordship
             mentions
             .
          
           
             But
             the
             Pope's
             being
             
               Vniversal
               Bishop
            
             having
             so
             little
             evidence
             elsewhere
             ,
             
             his
             Lordships
             adversary
             at
             last
             hath
             recourse
             to
             this
             ,
             
               That
               the
               Bishop
               of
            
             Rome
             is
             S.
             Peter
             
               's
               successor
               ,
               and
               therefore
               to
               him
               we
               must
               have
               recourse
               .
            
             To
             which
             his
             Lordship
             answers
             ;
             
               The
               Fathers
               I
               deny
               not
            
             ,
             
             
               ascribe
               very
               much
               to
               S.
            
             Peter
             ;
             
               but
               't
               is
               to
               S.
            
             Peter
             
               in
               his
               own
               person
               .
               And
               among
               them
            
             Epiphanius
             
               is
               as
               free
               and
               as
               frequent
               in
               extolling
               S.
            
             Peter
             ,
             
               as
               any
               of
               them
               :
               And
               yet
               did
               he
               never
               intend
               to
               give
               an
               absolute
               principality
               to
            
             Rome
             
               in
               S.
            
             Peter
             
               's
               right
               ;
               which
               he
               at
               large
               manifests
               by
               a
               place
               particularly
               insisted
               on
               ,
               in
               which
               he
               proves
               ,
               that
               the
               building
               of
               the
               Church
               on
               S.
            
             Peter
             in
             Epiphanius
             
               his
               sense
               ,
               is
               not
               as
               if
               he
               and
               his
               successors
               were
               to
               be
               Monarchs
               over
               it
               for
               ever
               :
               but
               it
               is
               the
               edifying
               and
               establishing
               the
               Church
               in
               the
               true
               Faith
               of
               Christ
               ,
               by
               the
               Confession
               which
               S.
            
             Peter
             
               made
               .
               And
               so
            
             ,
             saith
             he
             ,
             
               he
               expresses
               himself
               elsewhere
               most
               plainly
               ,
               that
               Christ's
               building
               his
               Church
               upon
               this
               Rock
               ,
               was
               upon
               
               the
               Confession
               of
               S.
            
             Peter
             ,
             
               and
               the
               solid
               Faith
               contained
               therein
               .
               And
               that
            
             Epiphanius
             
               could
               not
               mean
               that
               S.
            
             Peter
             
               was
               any
               Rock
               or
               Foundation
               of
               the
               Church
               ,
               so
               as
               that
               he
               and
               his
               successors
               must
               be
               relyed
               on
               in
               all
               matters
               of
               Faith
               ,
               and
               govern
               the
               Church
               like
               Princes
               and
               Monarchs
               ,
            
             he
             proves
             
               not
               only
               by
               the
               Context
               ,
               but
               because
               he
               makes
               S.
            
             James
             
               to
               succeed
               our
               Lord
               in
               the
               principality
               of
               the
               Church
               .
               And
            
             Epiphanius
             ,
             saith
             he
             ,
             
               was
               too
               full
               of
               learning
               and
               industry
               ,
               to
               speak
               contrary
               to
               himself
               in
               a
               point
               of
               this
               moment
               .
            
             This
             is
             the
             summ
             of
             his
             Lordships
             discourse
             :
             to
             which
             you
             answer
             ,
             
               That
               it
               is
               clear
               even
               by
               the
               Texts
               of
            
             Epiphanius
             ,
             
               that
               this
               promise
               by
               Christ
               to
               S.
            
             Peter
             ,
             
               is
               derived
               to
               his
               successors
            
             ;
             
             which
             you
             prove
             
               from
               hence
               ,
               because
               he
               saith
               ,
               That
               by
               the
               Gates
               of
               Hell
               ,
               Heresies
               and
               Hereticks
               are
               understood
               ;
               now
               this
               ,
               say
               you
               ,
               cannot
               be
               understood
               of
               S.
            
             Peter
             
               's
               person
               alone
               ;
               for
               then
               ,
               Why
               not
               Heresies
               and
               Hereticks
               prevail
               against
               the
               Church
               after
               S.
            
             Peter
             
               's
               death
               ;
               yea
               so
               far
               as
               utterly
               to
               extinguish
               the
               true
               Faith
               ?
            
             But
             ,
             Cannot
             God
             preserve
             the
             Church
             from
             being
             extinguished
             by
             Heresies
             ,
             though
             S.
             Peter
             hath
             no
             
               Infallible
               Successor
            
             ?
             Is
             not
             the
             promise
             ,
             That
             the
             
               Gates
               of
               Hell
               shall
               not
               prevail
               against
               the
               Church
               ?
            
             It
             doth
             not
             say
             ,
             That
             the
             
               Gates
               of
               Hell
            
             shall
             not
             prevail
             against
             any
             that
             shall
             pretend
             to
             be
             his
             
               Successors
               at
               Rome
            
             :
             For
             if
             Heresies
             be
             those
             Gates
             ,
             they
             have
             too
             often
             prevailed
             against
             him
             .
             And
             ,
             Is
             this
             your
             way
             indeed
             to
             secure
             the
             Church
             ,
             by
             providing
             S.
             Peter
             such
             successors
             ,
             which
             may
             be
             Hereticks
             themselves
             ?
             But
             much
             more
             wisely
             did
             S.
             Gregory
             say
             ,
             If
             one
             pretends
             to
             be
             
               Vniversal
               Bishop
            
             ,
             then
             upon
             his
             falling
             ,
             the
             Church
             must
             fall
             too
             ;
             much
             more
             wisely
             the
             Council
             of
             Basil
             in
             their
             Synodal
             Epistle
             ,
             object
             this
             as
             the
             necessary
             consequent
             of
             the
             Doctrine
             of
             the
             
               Pope's
               Supremacy
            
             ,
             that
             ,
             
               errante
               Pontifice
               ,
               quod
               saepe
               contigit
               &
               contingere
               potest
               ,
               tota
               erraret
               Ecclesia
            
             ;
             that
             ,
             in
             case
             the
             
               Pope
               erre
            
             ,
             which
             often
             hath
             happened
             ,
             and
             often
             may
             ,
             the
             whole
             Church
             must
             erre
             too
             .
             And
             yet
             this
             is
             your
             way
             to
             secure
             the
             Church
             from
             errours
             and
             heresies
             .
             If
             you
             designed
             to
             ruine
             it
             ,
             you
             could
             not
             do
             it
             in
             a
             more
             compendious
             way
             ,
             than
             to
             oblige
             the
             whole
             Church
             to
             believe
             the
             dictates
             of
             one
             ,
             who
             is
             so
             far
             from
             that
             Infallibility
             which
             S.
             Peter
             had
             ,
             that
             he
             follows
             him
             in
             nothing
             more
             than
             his
             Falls
             :
             I
             wish
             he
             would
             in
             his
             Repentance
             too
             ,
             and
             that
             would
             be
             the
             best
             way
             to
             secure
             the
             Church
             from
             Errours
             and
             Heresies
             .
             Which
             she
             can
             never
             be
             secured
             from
             ,
             as
             long
             as
             one
             pretends
             to
             be
             her
             Head
             ,
             who
             may
             not
             only
             erre
             himself
             ,
             but
             propound
             that
             to
             be
             believed
             infallibly
             ,
             which
             is
             notoriously
             false
             .
             For
             that
             Popes
             as
             Popes
             may
             erre
             ,
             and
             propound
             false
             Doctrine
             to
             the
             Church
             ,
             not
             only
             Protestants
             ,
             but
             some
             of
             your
             own
             Communion
             have
             abundantly
             proved
             ;
             particularly
             
               Sim.
               Vigorius
            
             in
             his
             defence
             of
             Richerius
             in
             his
             Commentary
             on
             the
             forecited
             
               Synodal
               Epistle
               of
               the
               Council
               of
            
             Basil.
             
             And
             calls
             that
             opinion
             ,
             That
             the
             Pope
             may
             erre
             as
             a
             private
             Doctor
             ,
             but
             not
             as
             
               Pope
               ,
               ineptissimam
               opinionem
               ,
               a
               most
               foolish
               opinion
               .
            
             For
             otherwise
             ,
             as
             he
             saith
             ,
             it
             would
             be
             most
             absurd
             to
             say
             ,
             
               That
               the
               Pope
               might
               be
               deposed
               for
               Heresie
            
             ;
             for
             he
             is
             not
             deposed
             as
             a
             private
             Doctor
             ,
             but
             as
             Pope
             .
             And
             this
             he
             proves
             by
             the
             contradictious
             decrees
             of
             Adrian
             3.
             to
             Adrian
             1.
             and
             Leo
             7.
             and
             so
             of
             
               Formosus
               ,
               Martinus
               ,
               Romanus
            
             ,
             to
             
               Johannes
               ,
               Stephanus
            
             ,
             and
             Sergius
             ;
             Nay
             ,
             he
             instanceth
             in
             that
             famous
             decree
             of
             Boniface
             8.
             in
             pronouncing
             so
             definitively
             ,
             that
             it
             was
             
               de
               necessitate
               salutis
               ,
               subesse
               Romano
               Pontifici
            
             (
             necessary
             to
             salvation
             to
             be
             subject
             to
             the
             Pope
             )
             and
             that
             he
             decreed
             this
             as
             Pope
             ,
             appears
             by
             those
             words
             ,
             
               Declaramus
               ,
               dicimus
               ,
               definimus
               ,
               &
               pronunciamus
               ,
               omnino
               esse
               ▪
               de
               necessitate
               salutis
            
             ;
             than
             which
             words
             ,
             nothing
             can
             be
             more
             express
             and
             definitive
             ,
             and
             yet
             
               Pope
               Innocent
            
             3.
             asserts
             ,
             that
             the
             
               King
               of
               France
            
             hath
             
               no
               superiour
               upon
               
               earth
            
             .
             Is
             not
             the
             Church
             like
             then
             to
             be
             well
             secured
             from
             Heresies
             ,
             when
             her
             
               Infallible
               Heads
            
             may
             so
             apparently
             contradict
             each
             other
             ,
             and
             this
             acknowledged
             by
             men
             of
             your
             own
             Communion
             .
             Nothing
             then
             can
             be
             more
             absurd
             or
             unreasonable
             ,
             than
             to
             say
             ,
             That
             the
             Church
             cannot
             be
             preserved
             from
             being
             extinguished
             by
             Heresie
             ,
             unless
             the
             Pope
             be
             S.
             
               Peter's
               successor
            
             ,
             as
             
               Head
               of
               the
               Church
            
             .
             To
             his
             Lordships
             testimonies
             out
             of
             Epiphanius
             ,
             that
             S.
             
               James
               succceded
               our
               Lord
               in
               the
               principality
               of
               the
               Church
               ,
            
             
             you
             answer
             ,
             1.
             
             
               That
               in
               the
               places
               he
               alledges
               ,
               there
               's
               not
               a
               word
               of
               the
               Churches
               principality
               .
            
             2.
             
             
               That
               he
               only
               implies
               that
               he
               was
               the
               first
               of
               the
               Apostles
               made
               Bishop
               of
               any
               particular
               place
               ,
            
             viz.
             at
             Hierusalem
             ,
             
               which
               is
               called
               Christs
               Throne
               ,
               as
               any
               Episcopal
               Chair
               is
               in
               ancient
               Ecclesiastical
               Writers
               .
            
             But
             ,
             whosoever
             will
             examine
             the
             places
             in
             Epiphanius
             ,
             will
             find
             much
             more
             intended
             by
             him
             ,
             than
             what
             you
             will
             allow
             :
             For
             not
             only
             he
             saith
             ,
             that
             he
             first
             had
             an
             
               Episcopal
               Chair
            
             ,
             
             but
             that
             our
             Lord
             committed
             to
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               his
               Throne
               upon
               Earth
            
             ,
             which
             surely
             is
             much
             more
             than
             can
             be
             said
             of
             any
             meer
             
               Episcopal
               Chair
            
             ;
             and
             I
             believe
             you
             will
             be
             much
             to
             seek
             where
             Hierusalem
             was
             ever
             called
             
               Christ's
               Throne
               upon
               earth
            
             after
             his
             Ascension
             to
             Heaven
             .
             Besides
             ,
             if
             it
             were
             ,
             it
             is
             the
             strongest
             prejudice
             that
             may
             be
             against
             the
             principality
             of
             the
             
               Roman
               See
            
             ;
             if
             Jerusalem
             was
             made
             by
             Christ
             his
             Throne
             here
             .
             And
             ,
             that
             a
             principality
             over
             the
             whole
             Church
             is
             intended
             by
             Epiphanius
             ,
             seems
             more
             clear
             by
             that
             other
             place
             which
             his
             Lordship
             cites
             ,
             wherein
             he
             not
             only
             saith
             ,
             That
             James
             
               was
               first
               made
               Bishop
            
             ,
             
             but
             gives
             this
             reason
             for
             it
             ,
             
               because
               he
               was
               the
               Brother
               of
               our
               Lord
            
             ;
             and
             if
             you
             observe
             ,
             How
             Epiphanius
             brings
             it
             in
             ,
             you
             will
             say
             ,
             he
             intended
             more
             by
             it
             ,
             than
             to
             make
             him
             the
             
               first
               Bishop
            
             .
             For
             he
             was
             disputing
             before
             ,
             How
             the
             Kingdom
             and
             the
             Priesthood
             did
             both
             belong
             to
             Christ
             ,
             and
             that
             Christ
             had
             transfused
             both
             into
             his
             
               Church
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               his
               Throne
               is
               established
               for
               ever
               in
               his
               holy
               Church
            
             ;
             consisting
             both
             of
             his
             Kingdom
             and
             Priesthood
             ,
             both
             which
             he
             communicated
             to
             his
             Church
             ;
             
               quare
               Jacobus
               primus
               omnium
               est
               Episcopus
               constitutus
               ,
            
             as
             Petavius
             renders
             it
             ,
             so
             that
             he
             seems
             to
             settle
             James
             in
             that
             principality
             of
             the
             Church
             ,
             which
             he
             had
             given
             to
             it
             ;
             and
             what
             reason
             can
             you
             have
             to
             think
             ,
             but
             that
             
               Christ's
               Throne
            
             ,
             in
             which
             Epiphanius
             ,
             saith
             James
             ,
             was
             settled
             in
             the
             other
             place
             ,
             is
             the
             same
             with
             his
             Throne
             in
             the
             Church
             which
             he
             mentions
             here
             ?
             And
             ,
             What
             would
             you
             give
             for
             so
             clear
             a
             testimony
             in
             Antiquity
             for
             
               Christ's
               settling
            
             S.
             Peter
             in
             his
             Throne
             at
             Rome
             ,
             as
             here
             is
             for
             his
             placing
             S.
             James
             in
             it
             at
             Jerusalem
             ?
          
           
             His
             Lordship
             goes
             on
             .
             
               And
               he
               still
               tells
               us
               ,
               the
               Bishop
               of
            
             Rome
             
               is
               S.
            
             Peter
             
               's
               successor
               .
               Well
               ,
               suppose
               that
               ,
               What
               then
               ?
               What
               ?
               Why
               then
               ,
            
             
             
               he
               succeeded
               in
               all
               S.
            
             Peter
             
               's
               prerogatives
               which
               are
               ordinary
            
             ,
             
             
               and
               belonged
               to
               him
               as
               a
               Bishop
               ,
               though
               not
               in
               the
               extraordinary
               ,
               which
               belonged
               to
               him
               as
               an
               Apostle
               .
               For
               that
               is
               it
               which
               you
               all
               say
               ,
               but
               no
               man
               proves
               .
            
             Yes
             ,
             you
             say
             ,
             
               Bellarmine
               hath
               done
               it
               in
               his
               disputations
               on
               that
               subject
               .
            
             For
             this
             you
             produce
             a
             saying
             of
             his
             ,
             
               That
               when
               the
               Apostles
               were
               dead
               ,
               the
               Apostolical
               Authority
               remained
               alone
               in
               S.
            
             Peter
             
               's
               successor
            
             .
             I
             see
             with
             you
             still
             ,
             saying
             and
             proving
             are
             all
             one
             .
             But
             since
             you
             referr
             the
             Reader
             to
             Bellarmine
             for
             ▪
             proofs
             ,
             I
             shall
             likewise
             referr
             him
             to
             the
             many
             sufficient
             Answers
             which
             have
             been
             given
             him
             .
          
           
             You
             argue
             stoutly
             afterwards
             ,
             
               That
               because
               Primacy
               in
               the
               modern
               sense
               of
               it
               implies
               Supremacy
               ,
            
             
             
               therefore
               wherever
               the
               Fathers
               attribute
               a
               Primacy
               to
            
             Peter
             
               among
               the
               Apostles
               ,
               they
               mean
               his
               Authority
               and
               power
               over
               them
               .
            
             I
             see
             ,
             you
             are
             resolved
             to
             believe
             that
             there
             cannot
             be
             one
             ,
             two
             ,
             and
             three
             ;
             but
             
             the
             first
             must
             be
             Head
             over
             all
             the
             rest
             .
             A
             
               Primacy
               of
               Order
            
             ,
             his
             Lordship
             truly
             saith
             ,
             
               was
               never
               denied
               him
               by
               Protestants
               ;
               and
               an
               Vniversal
               Supremacy
               of
               power
               was
               never
               granted
               him
               by
               the
               Primitive
               Christians
               .
            
             Prove
             but
             in
             the
             first
             place
             that
             S.
             Peter
             had
             such
             a
             Supremacy
             of
             power
             over
             the
             Apostles
             ,
             and
             all
             
               Christian
               Churches
            
             ,
             and
             that
             this
             power
             is
             conveyed
             to
             the
             Pope
             ,
             you
             will
             do
             something
             .
             In
             the
             mean
             time
             we
             acknowledge
             as
             much
             Primacy
             ,
             
             
               Authority
               ,
               and
               Principality
               in
               S.
            
             Peter
             ,
             as
             D.
             Reynolds
             proves
             in
             the
             place
             you
             cite
             ;
             none
             of
             which
             come
             near
             that
             
               Supremacy
               of
               power
            
             which
             you
             contend
             for
             ,
             and
             we
             must
             deny
             till
             we
             see
             it
             better
             proved
             than
             it
             is
             by
             you
             .
             
             But
             you
             offer
             it
             from
             S.
             Hierom
             ,
             because
             he
             saith
             ,
             
               The
               Primacy
               was
               given
               to
            
             Peter
             
               for
               preventing
               Schism
               ,
               but
               a
               meer
               precedency
               of
               order
               is
               not
               sufficient
               for
               that
               .
            
             But
             ,
             Doth
             not
             S.
             Hierom
             in
             the
             words
             immediately
             before
             ,
             say
             ,
             
               That
               the
               Church
               is
               equally
               built
               on
               all
               the
               Apostles
               ,
               and
               that
               they
               all
               receive
               the
               Keyes
               of
               the
               Kingdom
               of
               Heaven
               ,
               and
               that
               the
               firmness
               of
               the
               Church
               is
               equally
               grounded
               on
               them
            
             ;
             and
             ,
             Can
             he
             possibly
             then
             mean
             in
             the
             following
             words
             any
             other
             Primacy
             ,
             but
             such
             as
             is
             among
             equals
             ,
             and
             not
             any
             
               Supremacy
               of
               power
            
             over
             them
             ?
             And
             certainly
             you
             think
             the
             Apostles
             very
             unruly
             ,
             who
             would
             not
             be
             kept
             in
             order
             by
             such
             a
             Primacy
             as
             this
             is
             ,
             unless
             a
             S.
             Peter's
             full
             jurisdiction
             over
             them
             .
             And
             since
             it
             is
             so
             evident
             ,
             that
             S.
             Hierom
             can
             mean
             no
             other
             but
             such
             a
             preheminence
             as
             this
             for
             preventing
             Schism
             ,
             you
             had
             need
             have
             a
             good
             art
             ,
             that
             can
             deduce
             from
             thence
             
               a
               necessity
               of
               a
               Supremacy
               of
               power
               in
               the
               Church
               for
               that
               end
               .
            
             For
             ,
             say
             you
             ,
             
               Whatsoever
               power
               or
               jurisdiction
               was
               necessary
               in
               the
               Apostles
               time
               for
               preventing
               Schisms
               ,
               must
               ,
            
             à
             fortiori
             ,
             
               be
               necessary
               in
               all
               succeeding
               ages
            
             ;
             but
             still
             be
             sure
             to
             hold
             to
             that
             power
             or
             jurisdiction
             which
             was
             in
             the
             Apostles
             times
             ,
             and
             we
             grant
             you
             all
             you
             can
             prove
             from
             it
             .
             You
             still
             dispute
             gallantly
             ,
             when
             you
             beg
             the
             Question
             ,
             and
             argue
             as
             formally
             as
             I
             have
             met
             with
             one
             ,
             when
             you
             have
             supposed
             that
             which
             it
             most
             concerned
             you
             to
             prove
             ;
             Which
             is
             ,
             that
             God
             hath
             appointed
             a
             
               Supremacy
               of
               power
            
             in
             one
             particular
             person
             ,
             alwaies
             to
             continue
             in
             the
             Church
             for
             preservation
             of
             Faith
             and
             Unity
             in
             it
             .
             For
             ,
             if
             you
             suppose
             the
             Church
             cannot
             be
             governed
             ,
             or
             Schism
             prevented
             without
             this
             ,
             you
             may
             well
             save
             your self
             a
             labour
             of
             proving
             any
             further
             .
             But
             ,
             so
             far
             are
             we
             from
             seeing
             such
             a
             
               Supremacy
               of
               power
            
             as
             you
             challenge
             to
             the
             Pope
             to
             be
             necessary
             for
             preventing
             Schisms
             ,
             that
             we
             are
             sufficiently
             convinced
             that
             the
             Vsurping
             of
             it
             hath
             caused
             one
             of
             the
             greatest
             ever
             was
             in
             the
             
               Christian
               world
            
             .
          
        
         
           
           
             CHAP.
             VII
             .
             The
             Popes
             Authority
             ,
             not
             proved
             from
             Scripture
             ,
             or
             Reason
             .
          
           
             
               The
               insufficiency
               of
               the
               proofs
               from
               Scripture
               acknowledged
               by
               Romanists
               themselves
               .
               The
               impertinency
               of
               
                 Luk.
                 22.32
              
               .
               to
               that
               purpose
               .
               No
               proofs
               offered
               for
               it
               but
               the
               suspected
               testimonies
               of
               Popes
               in
               their
               own
               cause
               .
               That
               no
               Infallibility
               can
               thence
               come
               to
               the
               Pope
               as
               St.
               Peters
               successour
               ,
               confessed
               and
               proved
               by
               Vigorius
               ,
               and
               Mr.
               White
               .
               The
               weakness
               of
               the
               evasion
               of
               the
               Popes
               erring
               as
               a
               private
               Doctor
               ,
               but
               not
               as
               Pope
               ,
               acknowledged
               by
               them
               .
               
                 John
                 21.15
              
               .
               proves
               nothing
               towards
               the
               Popes
               Supremacy
               .
               How
               far
               the
               Popes
               Authority
               is
               owned
               by
               the
               Romanists
               over
               Kings
               .
               
                 T.
                 C's
              
               .
               beggings
               of
               the
               Question
               ,
               and
               tedious
               repetitions
               ,
               past
               over
               .
               The
               Argument
               from
               the
               necessity
               of
               a
               living
               Judge
               ,
               considered
               .
               The
               Government
               of
               the
               Church
               not
               Monarchical
               ,
               but
               Aristocratical
               .
               The
               inconveniencies
               of
               Monarchical
               Government
               in
               the
               Church
               manifested
               from
               reason
               .
               No
               evidence
               that
               Christ
               intended
               to
               institute
               such
               Government
               in
               his
               Church
               ,
               but
               much
               against
               it
               .
               The
               Communicatory
               letters
               in
               the
               primitive
               Church
               argued
               an
               Aristocracy
               .
               Gersons
               Testimony
               from
               his
               Book
               
                 de
                 Auferibilitate
                 Papae
              
               ,
               explained
               and
               vindicated
               .
               St.
               Hieromes
               Testimony
               full
               against
               a
               Monarchy
               in
               the
               Church
               .
               The
               inconsistency
               of
               the
               Popes
               Monarchy
               with
               that
               of
               Temporal
               Princes
               .
               The
               Supremacy
               of
               Princes
               in
               Ecclesiastical
               matters
               ,
               asserted
               by
               the
               Scripture
               and
               Antiquity
               ,
               as
               well
               as
               the
               Church
               of
               England
               .
            
          
           
             WE
             are
             now
             come
             to
             the
             places
             of
             Scripture
             insisted
             on
             for
             the
             proof
             of
             the
             Popes
             Authority
             ;
             
             which
             you
             have
             been
             so
             often
             and
             successfully
             beaten
             out
             of
             ,
             by
             so
             many
             powerful
             assaults
             of
             our
             Writers
             ,
             that
             it
             is
             matter
             of
             admiration
             that
             you
             should
             yet
             think
             to
             find
             any
             shelter
             there
             .
             For
             those
             which
             you
             yet
             account
             Fortresses
             and
             Bulwarks
             for
             your
             cause
             ,
             have
             not
             only
             been
             triumphed
             over
             by
             your
             Adversaries
             ,
             but
             have
             been
             slighted
             by
             the
             wisest
             of
             your
             party
             ,
             and
             deserted
             as
             most
             untenable
             places
             .
             As
             I
             shall
             make
             it
             appear
             to
             you
             in
             the
             progress
             of
             this
             dispute
             :
             In
             which
             I
             shall
             not
             barely
             shew
             the
             palpable
             weakness
             of
             your
             pretended
             proofs
             ,
             but
             bring
             unanswerable
             arguments
             against
             them
             from
             persons
             of
             your
             own
             Communion
             .
             For
             the
             force
             of
             that
             reason
             by
             which
             the
             Protestants
             have
             prevailed
             over
             you
             in
             this
             dispute
             hath
             been
             so
             great
             ,
             that
             it
             hath
             brought
             over
             some
             of
             the
             learnedst
             of
             your
             party
             ,
             not
             only
             to
             an
             acknowledgement
             of
             the
             insufficiency
             of
             these
             proofs
             ,
             but
             to
             a
             zealous
             opposition
             against
             that
             very
             Doctrine
             which
             you
             attempt
             to
             prove
             by
             them
             .
             But
             such
             is
             the
             fate
             of
             a
             sinking
             cause
             ,
             that
             it
             catcheth
             hold
             of
             any
             thing
             to
             save
             it self
             ,
             though
             it
             be
             the
             Anchor
             of
             the
             ship
             which
             makes
             it
             sink
             the
             sooner
             .
             Thus
             it
             will
             appear
             to
             be
             in
             these
             baffled
             Proofs
             ,
             which
             you
             only
             bring
             into
             the
             Field
             to
             shew
             what
             streights
             you
             are
             in
             for
             help
             ;
             and
             no
             sooner
             appear
             there
             ,
             but
             they
             fall
             off
             to
             the
             conquering
             side
             ,
             and
             help
             only
             to
             promote
             your
             ruine
             .
             But
             since
             they
             are
             in
             the
             place
             where
             Arguments
             should
             be
             ,
             we
             must
             in
             civility
             consider
             them
             ,
             as
             if
             they
             were
             so
             .
             The
             first
             place
             then
             is
             ,
             Luke
             22.32
             .
             
               I
               have
               pray'd
               for
               thee
               that
               thy
               faith
               fail
               not
               .
            
             What
             would
             a
             Philosopher
             think
             ,
             were
             he
             chosen
             as
             Vmpire
             between
             us
             ,
             (
             as
             once
             one
             was
             between
             Origen
             and
             his
             Adversaries
             )
             to
             hear
             this
             place
             produced
             to
             prove
             the
             
               Popes
               Authority
            
             and
             Infallibility
             ?
             And
             when
             a
             reason
             is
             demanded
             of
             so
             strange
             an
             Inference
             (
             from
             a
             promise
             of
             recovery
             to
             St.
             Peter
             ,
             
             to
             an
             impossibility
             of
             falling
             in
             the
             Pope
             )
             nothing
             else
             produced
             ,
             but
             the
             forged
             Epistles
             of
             some
             Popes
             ,
             and
             the
             partial
             Testimonies
             of
             others
             in
             their
             own
             cause
             ?
             Could
             he
             think
             otherwise
             ,
             but
             that
             these
             men
             loved
             their
             cause
             dearly
             ,
             and
             would
             fain
             prove
             it
             ,
             if
             they
             could
             tell
             how
             :
             but
             since
             there
             was
             neither
             evidence
             in
             reason
             or
             more
             indifferent
             writers
             in
             it
             ,
             yet
             to
             let
             them
             see
             how
             confident
             they
             were
             of
             the
             
               Popes
               Infallibility
            
             ,
             they
             would
             produce
             their
             Infallible
             Testimonies
             ,
             to
             prove
             they
             were
             Infallible
             .
             For
             we
             ask
             ,
             What
             evidence
             is
             there
             that
             the
             priviledge
             obtained
             for
             St.
             Peter
             ,
             whatever
             it
             is
             ,
             must
             descend
             to
             his
             Successours
             ;
             if
             to
             his
             Successours
             ,
             whether
             to
             all
             his
             Successours
             ,
             or
             only
             to
             some
             ;
             if
             only
             to
             some
             ,
             why
             to
             those
             at
             Rome
             more
             then
             at
             Antioch
             or
             any
             other
             place
             ;
             if
             to
             them
             at
             Rome
             ,
             why
             it
             must
             be
             understood
             of
             a
             Doctrinal
             and
             not
             a
             
               saving
               Faith
            
             ,
             as
             it
             was
             in
             St.
             Peter
             ;
             if
             of
             Doctrinal
             ,
             why
             not
             absolutely
             ,
             but
             only
             conditionally
             ,
             if
             they
             teach
             the
             Church
             ?
             For
             all
             these
             and
             several
             other
             enquiries
             of
             this
             nature
             ,
             we
             are
             told
             ,
             It
             must
             be
             so
             understood
             ;
             but
             if
             you
             ask
             Why
             ,
             all
             the
             Answer
             we
             can
             get
             is
             ,
             
               Because
               seven
               Popes
               at
               one
               time
               or
               other
               said
               so
               .
            
          
           
             But
             at
             this
             you
             grow
             very
             angry
             ;
             and
             tell
             us
             ,
             1.
             
             That
             Bellarmine
             ,
             
               besides
               these
            
             ,
             
             
             
               gives
               several
               pregnant
               reasons
               from
               the
               Text
               it self
               .
            
             What
             were
             it
             worth
             ,
             to
             have
             a
             sight
             of
             them
             ?
             If
             you
             had
             thought
             them
             so
             pregnant
             you
             are
             not
             so
             sparing
             of
             taking
             out
             of
             Bellarmine
             ,
             but
             you
             would
             have
             given
             them
             us
             over
             again
             .
             Bellarmins
             excellent
             proofs
             are
             two
             or
             three
             
               sine
               Dubio's
            
             .
             
             
               Sine
               dubio
            
             ,
             saith
             he
             ,
             
               hic
               Dominus
               speciale
               aliquid
               Petro
               impetravit
               .
            
             And
             who
             denies
             it
             ?
             but
             we
             grant
             ,
             it
             was
             so
             special
             to
             him
             that
             it
             never
             came
             to
             his
             Successours
             ;
             and
             again
             ,
             
               Sine
               dubio
               ,
               ipsis
               praecipuè
               debeat
               esse
               nota
               suae
               sedis
               auctoritas
               ,
            
             speaking
             of
             the
             
               Popes
               Testimonies
            
             for
             themselves
             ,
             Without
             all
             doubt
             they
             knew
             best
             their
             own
             Authority
             .
             They
             were
             wonderfully
             to
             blame
             else
             ;
             but
             all
             the
             difficulty
             is
             ,
             to
             perswade
             others
             to
             believe
             them
             
               sine
               dubio
            
             ,
             when
             they
             speak
             in
             their
             own
             Cause
             .
             And
             for
             that
             I
             can
             find
             no
             pregnant
             reason
             in
             him
             at
             all
             .
             Well
             ,
             but
             we
             have
             a
             third
             
               sine
               dubio
            
             yet
             ,
             which
             may
             be
             more
             to
             the
             purpose
             than
             either
             of
             the
             other
             two
             .
             For
             Bellarmin
             distinguishes
             of
             two
             priviledges
             which
             Christ
             obtained
             for
             St.
             Peter
             ,
             the
             first
             is
             ,
             
               That
               himself
               should
               never
               lose
               the
               true
               Faith
               though
               he
               were
               tempted
               of
               the
               Devil
            
             ;
             and
             this
             his
             Lordship
             grants
             ,
             that
             it
             was
             the
             special
             grace
             which
             Christs
             prayer
             obtained
             ,
             that
             ,
             notwithstanding
             Satans
             sifting
             him
             ,
             and
             his
             threefold
             denyal
             of
             his
             Master
             ,
             he
             should
             not
             fall
             into
             a
             final
             Apostacy
             :
             The
             second
             priviledge
             is
             ,
             
               That
               he
               ,
               as
               Bishop
               ,
               should
               not
               be
               able
               to
               teach
               any
               thing
               against
               the
               Faith
               ,
            
             sive
             ,
             ut
             in
             sede
             ejus
             nunquam
             inveniretur
             qui
             doceret
             contra
             veram
             fidem
             ,
             
               or
               ,
               that
               there
               should
               be
               none
               found
               in
               his
               See
               who
               should
               do
               it
               .
            
             Is
             not
             here
             an
             excellent
             conjunction
             disjunctive
             in
             this
             Sive
             ,
             Or
             ?
             that
             he
             should
             not
             do
             it
             
               himself
               ,
               or
            
             ,
             that
             his
             Successours
             should
             not
             do
             it
             ?
             Doth
             not
             this
             want
             pregnant
             proofs
             ?
             and
             we
             have
             them
             in
             the
             next
             words
             .
             
               The
               first
               of
               these
               ,
               it
               may
               be
            
             (
             very
             modestly
             !
             )
             
               did
               not
               descend
               to
               his
               Successours
               ;
               but
            
             secundum
             ,
             sine
             Dubio
             ,
             manavit
             ad
             posteros
             sive
             successores
             ;
             
               the
               second
               ,
               without
               all
               doubt
               ,
               did
               descend
               to
               his
               Successours
               .
            
             Are
             not
             these
             pregnant
             reasons
             ;
             
               three
               sine
               dubio's
            
             given
             us
             by
             
               Cardinal
               Bellarmin
            
             ?
             For
             when
             he
             comes
             to
             confirm
             this
             last
             
               sine
               dubio
            
             ,
             he
             produces
             nothing
             but
             those
             Testimonies
             ,
             which
             his
             Lordship
             excepts
             against
             ,
             as
             not
             fit
             to
             be
             Judges
             in
             their
             own
             Cause
             .
             If
             these
             then
             be
             Bellarmins
             pregnant
             reasons
             out
             of
             the
             Text
             ,
             no
             wonder
             that
             his
             Lordship
             was
             not
             pleased
             to
             Answer
             them
             .
             But
             yet
             you
             are
             displeased
             ,
             that
             
               his
               Lordship
               should
               think
               that
               Popes
               were
               interessed
               persons
               in
               their
               own
               Cause
               .
            
             No
             ,
             no
             ;
             all
             
             that
             ever
             sat
             in
             that
             See
             ,
             were
             such
             holy
             ,
             meek
             ,
             humble
             ,
             self-denying
             men
             ,
             that
             they
             would
             not
             for
             a
             world
             ,
             let
             a
             word
             fall
             to
             exalt
             their
             own
             Authority
             in
             the
             Church
             .
             And
             we
             are
             mightily
             to
             blame
             to
             think
             otherwise
             of
             them
             .
             Is
             it
             possible
             to
             think
             that
             Felix
             1
             ,
             and
             Lucius
             1
             ,
             should
             speak
             for
             their
             own
             interest
             ;
             though
             the
             Epistles
             under
             their
             names
             be
             such
             notorious
             counterfeits
             ,
             that
             all
             sober
             men
             among
             you
             are
             ashamed
             of
             them
             ?
             Is
             it
             possible
             that
             Leo
             1.
             should
             do
             it
             ,
             who
             was
             so
             humble
             a
             man
             that
             he
             contended
             with
             630.
             
             Bishops
             of
             the
             
               Council
               of
               Chalcedon
            
             about
             the
             Primacy
             of
             his
             See
             ;
             and
             whose
             Epistles
             breathe
             so
             much
             of
             self-denyal
             in
             all
             the
             contests
             he
             had
             about
             it
             ?
             And
             although
             
               Pope
               Agatho
            
             and
             the
             rest
             be
             of
             later
             standing
             ,
             when
             the
             Popes
             did
             begin
             a
             little
             more
             openly
             to
             take
             upon
             them
             ;
             yet
             ,
             Can
             the
             Protestants
             think
             that
             these
             men
             were
             byassed
             with
             their
             proper
             
               Interest
               ?
               Are
               not
               these
               weak
               pretences
               for
               them
               to
               reject
               their
               Authority
               upon
               ?
               For
               your
               part
            
             (
             you
             say
             )
             ,
             
               you
               could
               never
               understand
               this
               proceeding
               of
               Protestants
               .
            
             The
             more
             a
             great
             deal
             is
             the
             pitty
             ;
             and
             if
             we
             could
             help
             your
             understanding
             and
             not
             endanger
             our
             own
             ,
             we
             would
             willingly
             do
             it
             .
             Well
             ,
             but
             though
             Bellarmins
             pregnant
             reasons
             prove
             so
             abortive
             ,
             and
             though
             the
             Popes
             Authorities
             should
             not
             be
             taken
             ,
             yet
             his
             Lordship
             must
             needs
             wrong
             Bellarmin
             ,
             in
             saying
             ,
             
               That
               he
               doth
               upon
               the
               matter
               confess
               ,
               that
               there
               is
               not
               one
               Father
               in
               the
               Church
               disinteressed
               in
               the
               Cause
               ,
               who
               understands
               this
               Text
               as
            
             Bellarmin
             
               doth
               ,
               before
            
             Theophylact.
             And
             the
             reason
             is
             ,
             
               because
               ,
               though
            
             Bellarmin
             
               cite
               no
               more
            
             ,
             
             
               yet
               there
               might
               be
               more
               for
               all
               that
               :
               for
               ,
               must
               he
               needs
               confcss
               ,
               there
               are
               no
               more
               Authours
               citable
               in
               any
               subject
               ,
               but
               what
               he
               cites
               himself
               ?
            
             As
             though
             Bellarmin
             were
             wont
             to
             leave
             out
             any
             authorities
             which
             made
             for
             his
             purpose
             ,
             especially
             in
             so
             weighty
             a
             subject
             as
             this
             ?
             Do
             you
             think
             he
             was
             so
             weak
             a
             person
             to
             run
             to
             
               Popes
               Authorities
            
             ,
             if
             he
             could
             have
             found
             any
             other
             ?
             and
             when
             he
             produces
             no
             more
             ,
             is
             it
             not
             a
             plain
             confession
             he
             found
             no
             more
             to
             his
             purpose
             ?
             But
             I
             am
             weary
             of
             such
             great
             Impertinencies
             :
             and
             would
             fain
             meet
             with
             some
             thing
             of
             matter
             that
             might
             hold
             up
             the
             Readers
             patience
             as
             well
             as
             mine
             .
             All
             that
             ever
             I
             can
             meet
             with
             ,
             that
             hath
             any
             thing
             of
             tendency
             that
             way
             ,
             is
             ,
             
               That
               this
               priviledge
               of
               the
               Indeficiency
               of
               St.
            
             Peters
             
               Faith
               doth
               not
               belong
               to
               him
               as
               an
               Apostle
               ,
               but
               rather
               as
               he
               was
               Prince
               of
               the
               Apostles
               ,
               and
               appointed
               to
               be
               Christs
               Vicar
               on
               earth
               after
               him
               .
            
             Very
             handsomely
             begg'd
             again
             !
             but
             where
             is
             the
             proof
             for
             all
             this
             ?
             Have
             you
             no
             Popes
             stand
             ready
             again
             to
             attest
             the
             truth
             of
             it
             ?
             For
             none
             else
             that
             have
             any
             reason
             would
             ever
             say
             it
             ?
             did
             St.
             Peter
             deny
             Christ
             as
             Prince
             of
             the
             Apostles
             ?
             Indeed
             it
             was
             then
             much
             for
             his
             honour
             that
             the
             Captain
             should
             fly
             from
             his
             colours
             first
             ?
             and
             
               Christs
               Vicar
               upon
               earth
            
             should
             the
             most
             need
             to
             have
             his
             Faith
             pray'd
             for
             ,
             that
             it
             should
             not
             fail
             ?
             I
             had
             thought
             St.
             Peter
             had
             been
             head
             of
             the
             Apostles
             ,
             and
             not
             Simon
             :
             if
             Christ
             had
             spoke
             to
             him
             as
             his
             Vicar
             ,
             he
             would
             sure
             have
             call'd
             him
             
               Peter
               ,
               Peter
            
             ,
             and
             not
             
               Simon
               ,
               Simon
            
             .
             But
             it
             seems
             he
             did
             not
             attend
             ,
             that
             
               Peter
               was
               the
               Rock
               ,
               on
               which
               his
               Church
               must
               be
               built
               :
            
             or
             else
             he
             minded
             it
             so
             much
             ,
             that
             he
             thought
             that
             name
             improper
             when
             he
             mentions
             his
             falling
             ;
             You
             have
             therefore
             stoutly
             and
             unanswerably
             (
             not
             proved
             ,
             but
             )
             demonstrated
             that
             these
             words
             were
             spoken
             of
             St.
             Peter
             ,
             not
             as
             an
             Apostle
             ,
             but
             as
             
               Christs
               Vicar
               upon
               earth
            
             .
          
           
             But
             suppose
             it
             were
             so
             ;
             what
             is
             this
             to
             those
             who
             pretend
             to
             be
             his
             Successours
             ?
             
               Yes
               very
               much
               .
               For
            
             (
             say
             you
             )
             ,
             
             
               Whatever
               our
               Saviour
               intended
               should
               descend
               by
               vertue
               of
               that
               prayer
               of
               his
               ,
               did
               effectively
               so
               descend
               .
            
             You
             might
             have
             put
             one
             of
             
               Bellarmins
               sine
               dubio's
            
             to
             this
             .
             For
             ,
             Whoever
             was
             so
             sensless
             as
             to
             question
             that
             ?
             But
             you
             confess
             ,
             
               It
               is
               a
               very
               disputable
               question
               ,
               
               Whether
               every
               thing
               which
               Christ
               by
               his
               prayer
               intended
               and
               obtained
               for
               St.
            
             Peter
             ,
             
               was
               likewise
               intended
               by
               him
               to
               descend
               to
               St.
            
             Peters
             
               Successours
               .
               Yet
               that
               some
               special
               priviledge
               was
               to
               descend
               to
               them
               ,
               is
               ,
               you
               say
               ,
               manifest
               by
            
             Bellarmins
             
               Authorities
               and
               Reasons
            
             .
             If
             from
             nothing
             else
             ,
             I
             dare
             confidently
             say
             ,
             no
             man
             in
             his
             wits
             will
             believe
             it
             manifest
             .
             And
             what
             that
             is
             ,
             neither
             you
             ,
             nor
             any
             one
             else
             can
             either
             prove
             or
             understand
             .
             Yes
             (
             say
             you
             )
             
               it
               is
               ,
               that
               none
               of
               his
               Successours
               should
               ever
               so
               farr
               fall
               from
               the
               Faith
               ,
               as
               to
               teach
               Heresie
               ,
            
             in
             Pontificalibus
             ,
             or
             ,
             as
             you
             speak
             with
             
               Bellarmine
               ,
               any
               thing
               contrary
               to
               Faith
            
             tanquam
             Pontifex
             ;
             
               i.
               e.
               in
               vertue
               of
               that
               Authority
               which
               they
               were
               to
               have
               in
               the
               Church
               as
               St.
            
             Peters
             Successours
             .
             Here
             then
             we
             fix
             a
             while
             to
             see
             this
             proved
             ;
             but
             our
             expectation
             is
             again
             frustrated
             :
             For
             instead
             of
             proofs
             we
             meet
             with
             the
             old
             Mumpsimus
             ,
             of
             the
             
               Popes
               erring
               as
               private
               Doctor
               ,
               but
               not
               as
               Pastour
               of
               the
               Church
               :
            
             A
             distinction
             so
             ridiculous
             ,
             that
             many
             among
             your selves
             deride
             it
             ,
             as
             will
             appear
             presently
             .
             And
             therefore
             put
             in
             your
             
               tanquam
               Pontifex
            
             as
             long
             as
             you
             please
             ,
             
             you
             will
             gain
             no
             great
             matter
             by
             it
             .
             When
             you
             can
             prove
             that
             Christ
             did
             intend
             in
             that
             one
             prayer
             ,
             some
             part
             of
             the
             Gift
             personally
             and
             absolutely
             to
             St.
             Peter
             ,
             and
             another
             part
             
               conditionally
               to
               his
               Successours
            
             ,
             I
             will
             grant
             it
             no
             absurdity
             to
             say
             ,
             that
             
               perhaps
               some
               part
               of
               the
               Gift
               did
               not
               belong
               to
               either
               of
               them
               .
            
             But
             these
             are
             such
             strange
             fetches
             out
             of
             a
             plain
             Scripture
             ,
             that
             those
             may
             admire
             your
             subtilty
             ,
             who
             cannot
             be
             convinced
             by
             your
             reason
             .
             Yet
             to
             let
             you
             see
             that
             these
             things
             are
             not
             so
             clear
             as
             you
             would
             have
             them
             ,
             I
             shall
             bring
             you
             some
             Arguments
             out
             of
             your
             own
             Writers
             against
             your
             interpretation
             of
             this
             place
             ,
             and
             I
             pray
             Answer
             them
             at
             your
             leasure
             .
             Vigorius
             therefore
             proves
             that
             this
             place
             cannot
             be
             understood
             of
             St.
             
               Peter
               and
               his
               Successours
            
             ,
             
             that
             their
             Faith
             should
             not
             fail
             ;
             for
             then
             saith
             he
             .
             1.
             
             
               The
               Canons
               had
               decreed
               to
               no
               purpose
               that
               a
               Pope
               might
               be
               deposed
               in
               case
               of
               Heresie
               ;
               for
               those
               that
               suppose
               that
               he
               may
               fall
               into
               Heresie
               ,
               do
               doubtless
               suppose
               that
               his
               Faith
               fails
               .
            
             Now
             here
             is
             a
             witness
             against
             you
             ,
             from
             your
             own
             Church
             and
             that
             out
             of
             your
             Canons
             too
             ;
             and
             that
             is
             better
             worth
             then
             twenty
             Testimonies
             of
             Popes
             for
             you
             .
             2.
             
             If
             this
             were
             understood
             of
             St.
             
               Peters
               Successours
               ,
               they
               who
               succeeded
               him
               at
            
             Antioch
             
               would
               enjoy
               this
               priviledge
               as
               well
               as
               those
               at
            
             Rome
             ;
             for
             they
             are
             ,
             saith
             he
             ,
             as
             well
             St.
             Peters
             Successours
             as
             the
             other
             .
             And
             ,
             saith
             he
             ,
             if
             they
             understand
             this
             of
             one
             and
             not
             of
             the
             other
             
               totis
               faucibus
               se
               deridendos
               propinarent
            
             ,
             they
             expose
             themselves
             to
             contempt
             and
             laughter
             .
             3.
             
             If
             this
             were
             true
             of
             St.
             
               Peters
               Successours
               at
            
             Rome
             ,
             
               then
               the
               decrees
               of
               one
               Pope
               could
               not
               be
               revoked
               by
               the
               other
               ;
               because
               ,
               it
               is
               impossible
               they
               should
               erre
               in
               making
               those
               decrees
               .
            
             But
             it
             is
             not
             Vigorius
             alone
             who
             hath
             shewed
             the
             weakness
             of
             your
             Arguments
             from
             this
             place
             ;
             for
             our
             learned
             Countryman
             Mr.
             White
             hath
             more
             fully
             and
             largely
             discovered
             the
             weakness
             of
             all
             your
             pretences
             from
             
               Scripture
               ,
               Fathers
            
             ,
             and
             Reason
             ,
             concerning
             the
             
               Popes
               succeeding
               St.
            
             Peter
             
               in
               his
               Infallibility
            
             .
             And
             particularly
             as
             to
             this
             place
             he
             saith
             ,
             
             
               that
               either
               it
               concerns
               the
               present
               danger
               St.
            
             Peter
             
               was
               in
               ,
               or
               else
               doth
               represent
               what
               was
               to
               be
               afterwards
               in
               the
               Church
               :
               and
               that
               it
               doth
               primarily
               and
               directly
               relate
               to
               St.
            
             Peters
             
               imminent
               tentation
               ,
               all
               the
               circumstances
               perswade
               us
               ;
               first
               ,
               because
               he
               is
               called
               by
               his
               private
               name
            
             Simon
             ,
             
               and
               not
               by
               his
               Apostolical
               name
            
             Peter
             .
             2.
             
             
               Because
               Christ
               immediately
               subjoyns
               after
               St.
            
             Peters
             
               answer
               his
               threefold
               denyal
               of
               him
               .
            
             3.
             
             
               The
               event
               it self
               makes
               it
               appear
               ,
               by
               the
               Apostles
               flight
               ,
               St.
            
             Peters
             
               temptation
               and
               fall
               ,
               his
               conversion
               and
               tears
               when
               Christ
               looked
               on
               him
               ;
               and
               by
               his
               confirming
               the
               Disciples
               after
               Christs
               resurrection
               .
               But
            
             (
             saith
             he
             )
             ,
             
               if
               this
               place
               be
               taken
               as
               respecting
               the
               future
               times
               of
               the
               Church
               ,
               the
               same
               thing
               must
               
               be
               expected
               in
               St.
            
             Peters
             
               Successours
               ,
               which
               fell
               out
               in
               St.
            
             Peter
             himself
             ,
             viz.
             
               that
               either
               through
               fear
               ,
               or
               some
               other
               motive
               they
               may
               be
               drawn
               into
               the
               shew
               of
               Heresie
               ,
               or
               into
               Heresie
               it self
               ;
               but
               so
               ,
               as
               either
               in
               themselves
               or
               their
               Successours
               ,
               they
               should
               be
               restored
               to
               the
               Catholick
               Faith.
            
             But
             what
             reason
             there
             is
             for
             this
             latter
             interpretation
             (
             though
             destructive
             to
             the
             Popes
             infallibility
             )
             neither
             doth
             that
             person
             acquaint
             us
             ,
             nor
             can
             I
             possibly
             understand
             .
             All
             the
             evasion
             that
             you
             have
             to
             avoid
             the
             force
             of
             what
             ever
             is
             brought
             against
             you
             out
             of
             this
             place
             ,
             is
             by
             conjuring
             up
             that
             rare
             distinction
             of
             the
             
               Popes
               not
               erring
               when
               he
               defines
               any
               thing
               as
               matter
               of
               Faith.
            
             But
             see
             what
             that
             same
             person
             saith
             of
             this
             distinction
             of
             yours
             ,
             
               Excipiunt
               aliqui
            
             ,
             saith
             he
             ,
             
               Papam
               posse
               esse
               haereticum
               ,
               sed
               non
               posse
               haeresim
               promulgare
               .
            
             
             
               Adeò
               quidlibot
               effutire
               pro
               libidine
               ,
               etiam
               licitum
               est
               .
               Some
               Answer
               ,
               that
               the
               Pope
               may
               be
               a
               Heretick
               ,
               but
               cannot
               promulge
               or
               define
               Heresie
               :
               So
               far
               do
               men
               think
               it
               lawful
               to
               say
               what
               they
               please
               .
               But
               can
               any
               man
               ,
            
             saith
             he
             ,
             
               be
               guilty
               of
               so
               much
               incogitancy
               ,
               as
               not
               to
               see
               that
               these
               things
               are
               consequent
               upon
               each
               other
               ;
               It
               is
               a
               Pear
               tree
               ,
               and
               therefore
               it
               will
               bear
               Pears
               :
               It
               is
               a
               Vine
               ,
               and
               therefore
               it
               will
               bring
               forth
               Grapes
               .
               Christ
               saith
               ,
               An
               evil
               tree
               cannot
               bring
               forth
               good
               fruit
               ;
               but
               these
               say
               ,
               an
               evil
               tree
               cannot
               bring
               forth
               bad
               fruit
               .
               The
               Apostle
               saith
               ,
               the
               wisdom
               of
               the
               Flesh
               cannot
               be
               subject
               to
               God
               ;
               but
               these
               say
               ,
               it
               cannot
               but
               be
               subject
               to
               God.
            
             And
             then
             he
             further
             presseth
             ,
             
               That
               they
               would
               declare
               from
               what
               Authour
               they
               brought
               this
               contradiction
               into
               the
               Church
               of
               God
               ,
               lest
               men
               should
               believe
               they
               were
               inspired
               by
               the
               Father
               of
               lyes
               when
               they
               made
               it
               .
            
             Nay
             he
             goes
             further
             yet
             in
             these
             stinging
             expressions
             ,
             
               An
               putatis
               licere
               ,
               in
               re
               quae
               totum
               Ecclesiae
               statum
               a●vivum
               tangit
               ,
               novitatem
               adeò
               inauditam
               ,
               adeò
               rationi
               adversantem
               ,
               adeò
               excedentem
               omnem
               fidem
               ,
               ex
               somniis
               cerebri
               vestri
               inferre
               ?
               Do
               you
               think
               it
               lawful
               ,
               in
               a
               matter
               which
               toucheth
               the
               whole
               state
               of
               the
               Church
               to
               the
               quick
               ,
               to
               produce
               so
               unheard
               of
               a
               novelty
               ,
               so
               repugnant
               to
               reason
               ,
               so
               far
               above
               all
               Faith
               ,
               out
               of
               the
               dreams
               of
               your
               own
               brain
               ?
            
             Go
             now
             ,
             and
             answer
             these
             things
             among
             your selves
             ;
             complain
             not
             that
             we
             account
             such
             evasions
             silly
             ,
             absurd
             ,
             and
             ridiculous
             ;
             you
             see
             they
             are
             accounted
             so
             by
             some
             of
             your
             own
             Communion
             (
             or
             ,
             at
             least
             ,
             who
             pretend
             to
             be
             so
             )
             and
             those
             no
             contemptible
             persons
             neither
             .
             But
             such
             as
             have
             seen
             so
             much
             of
             the
             weakness
             and
             absurdity
             of
             your
             common
             doctrine
             ,
             that
             they
             openly
             and
             confidently
             oppose
             it
             ,
             and
             that
             upon
             the
             same
             grounds
             that
             Protestants
             had
             done
             it
             before
             them
             .
             And
             I
             hope
             ,
             this
             is
             much
             more
             to
             our
             purpose
             to
             shew
             the
             insufficiency
             of
             these
             proofs
             ,
             than
             it
             was
             for
             you
             to
             produce
             the
             Testimonies
             of
             several
             Popes
             in
             their
             own
             Cause
             .
             Which
             was
             all
             the
             proof
             that
             Bellarmin
             or
             you
             had
             ,
             that
             these
             words
             are
             extended
             to
             St.
             
               Peters
               Successours
            
             ,
             when
             we
             bring
             men
             from
             among
             your selves
             ,
             who
             produce
             several
             reasons
             ,
             that
             they
             ought
             not
             to
             be
             so
             interpreted
             .
          
           
             But
             yet
             there
             is
             another
             place
             as
             pertinent
             as
             the
             former
             ;
             the
             celebrated
             
               Pasce
               oves
               &
               agnos
            
             ,
             John
             21.15
             ,
             16
             ,
             17.
             
             
               But
               sheep
               and
               Lambs
            
             ,
             say
             you
             ,
             
             
             
               are
               Christs
               whole
               flock
               .
               So
               there
               are
               both
               these
               ,
            
             saith
             his
             Lordship
             ,
             
               in
               every
               flock
               that
               is
               not
               of
               barren
               Weathers
               ;
               and
               every
               Apostle
               ,
            
             
             
               and
               every
               Apostles
               successour
               hath
               charge
               to
               feed
               both
               sheep
               and
               Lambs
               ;
               that
               is
               weaker
               and
               stronger
               Christians
               ,
               not
               people
               and
               Pastours
               ,
               subjects
               and
               Governours
               ,
               as
            
             A.
             C.
             
               expounds
               it
               ,
               to
               bring
               the
               necks
               of
               Princes
               under
               the
               Roman
               Pride
               .
               No
            
             (
             say
             you
             )
             ,
             
               no
               such
               charge
               is
               given
               to
               any
               other
               Apostles
               ,
               in
               the
               places
               his
               Lordship
               cites
               ,
            
             Matth.
             28.19
             .
             Matth.
             10.17
             .
             
               for
               these
               speak
               of
               persons
               unbaptized
               ,
               but
               that
               place
               of
               St.
            
             John
             ,
             
               of
               those
               who
               were
               actually
               Christs
               Flock
               ;
               and
               the
               words
               being
               absolutely
               and
               indefinitely
               pronounced
               ,
               must
               be
               understood
               generally
               
               and
               indefinitely
               of
               all
               Christs
               sheep
               and
               Lambs
               ,
               that
               is
               ,
               of
               all
               Christians
               whatsoever
               ,
               not
               excepting
               the
               Apostles
               themselves
               ;
               unless
               it
               appear
               from
               some
               other
               place
               ,
               that
               the
               other
               Apostles
               had
               the
               feeding
               of
               all
               Christs
               sheep
               ,
               as
               universally
               and
               unlimitedly
               committed
               to
               them
               ,
               as
               they
               were
               here
               to
               St.
            
             Peter
             .
             But
             all
             this
             is
             nothing
             ,
             as
             Vigorius
             speaks
             about
             the
             
               solvere
               ,
               ligare
               ,
               pascere
            
             ,
             but
             
               dudum
               explosis
               cantilenis
               aures
               Christianorum
               obtundere
               ,
            
             to
             bring
             us
             those
             things
             over
             and
             over
             ,
             
             which
             have
             been
             answered
             as
             oft
             as
             they
             have
             been
             brought
             .
             For
             how
             often
             have
             you
             been
             told
             ,
             that
             these
             words
             contain
             no
             particular
             Commission
             to
             St.
             Peter
             ,
             but
             a
             more
             vehement
             exhortation
             to
             the
             discharge
             of
             his
             duty
             ,
             and
             that
             pressed
             with
             the
             quickness
             of
             the
             question
             before
             it
             ,
             
               Lovest
               thou
               me
            
             ?
             How
             often
             ,
             that
             the
             full
             Commission
             to
             the
             Apostles
             was
             given
             before
             ?
             
             
               As
               the
               Father
               hath
               sent
               me
               ,
               so
               send
               I
               you
               .
            
             And
             that
             ,
             as
             Christ
             was
             by
             his
             Fathers
             appointment
             the
             chief
             Shepheard
             of
             the
             Sheep
             and
             Lambs
             too
             ;
             so
             Christ
             by
             this
             equal
             Commission
             to
             all
             the
             Apostles
             gives
             them
             all
             an
             equal
             power
             and
             authority
             to
             govern
             his
             Flock
             :
             How
             often
             ,
             that
             nothing
             appears
             consequent
             upon
             this
             ,
             whereby
             St.
             Peter
             took
             this
             office
             upon
             him
             ?
             but
             that
             afterwards
             we
             find
             St.
             Peter
             call'd
             the
             
               Apostle
               of
               the
               Circumcision
            
             ,
             which
             certainly
             he
             would
             never
             have
             been
             ,
             
             had
             he
             been
             looked
             on
             as
             the
             
               Vniversal
               Pastour
               of
               the
               Church
            
             ;
             we
             find
             the
             Apostles
             sending
             St.
             Peter
             to
             Samaria
             ,
             
             which
             was
             a
             very
             unmannerly
             action
             ,
             if
             they
             looked
             on
             him
             as
             
               Head
               of
               the
               Church
            
             .
             How
             often
             ,
             that
             these
             indefinite
             expressions
             are
             not
             exclusive
             of
             the
             
               Pastoral
               charge
            
             of
             other
             Apostles
             over
             the
             Flock
             of
             Christ
             ?
             when
             they
             are
             not
             only
             bid
             
               to
               preach
               the
               Gospel
               to
               every
               creature
               ,
            
             
             but
             even
             those
             Bishops
             which
             they
             ordained
             in
             several
             Churches
             are
             charged
             to
             
               feed
               the
               Flock
            
             ;
             
             and
             therefore
             certainly
             the
             Apostles
             themselves
             had
             not
             only
             a
             charge
             to
             preach
             to
             unbaptized
             persons
             (
             as
             you
             suppose
             )
             but
             to
             govern
             the
             Flock
             of
             those
             who
             were
             actually
             
               Christs
               Sheep
               and
               Lambs
            
             ,
             as
             well
             as
             St.
             Peter
             ?
             How
             often
             ,
             I
             say
             ,
             have
             you
             been
             told
             all
             these
             and
             several
             other
             things
             in
             Answer
             to
             this
             place
             ;
             and
             have
             you
             yet
             the
             confidence
             to
             object
             it
             ,
             as
             though
             it
             had
             never
             been
             taken
             notice
             of
             ,
             without
             ever
             offering
             to
             take
             off
             those
             Answers
             which
             have
             been
             so
             frequently
             given
             ?
             But
             you
             must
             be
             pardoned
             in
             this
             ,
             as
             in
             all
             other
             things
             of
             an
             equal
             impossibility
             .
          
           
             
             Well
             ,
             but
             his
             Lordship
             objects
             a
             shrewd
             Consequence
             from
             this
             Universal
             Pastourship
             ;
             
               that
               this
               brings
               the
               necks
               of
               Princes
               under
               the
               Roman
               Pride
               .
            
             
             
               And
               if
               Kings
               be
               meant
            
             ,
             (
             his
             Lordship
             saith
             )
             
               yet
               the
               command
               is
            
             ,
             pasce
             ,
             
               feed
               them
               ;
               but
            
             deponere
             ,
             or
             occidere
             ,
             
               to
               depose
               or
               kill
               them
               ,
               is
               not
            
             pascere
             
               in
               any
               sense
            
             ;
             Lanii
             id
             est
             ,
             non
             Pastoris
             ,
             
               that
               's
               the
               Butchers
               ,
               not
               the
               Shepheards
               part
               .
               This
               ,
            
             you
             call
             ,
             
               his
               Lordships
               winding
               about
               ,
               and
               falling
               upon
               that
               odious
               Question
               of
               killing
               and
               deposing
               Kings
               .
            
             
             An
             odious
             Question
             indeed
             ,
             whether
             we
             consider
             the
             grounds
             ,
             or
             the
             effects
             and
             consequents
             of
             it
             .
             But
             yet
             you
             would
             seem
             to
             clear
             your selves
             from
             the
             odium
             of
             it
             .
             
               First
               ,
               By
               saying
               that
               it
               is
               a
               gross
               fallacy
               ,
               to
               argue
               a
            
             negatione
             speciei
             ad
             negationem
             generis
             ,
             
               which
               is
               a
               new
               kind
               of
               Logick
               .
            
             It
             is
             indeed
             ,
             for
             it
             is
             of
             your
             own
             coyning
             ;
             for
             his
             Lordship
             argues
             
               ab
               affirmatione
               generis
               ad
               affirmationem
               speciei
               ,
            
             and
             I
             hope
             this
             is
             no
             new
             Logick
             ,
             unless
             you
             think
             he
             that
             saith
             ,
             He
             hath
             power
             over
             all
             
               living
               creatures
            
             ,
             hath
             not
             thereby
             power
             over
             men
             too
             .
             His
             Lordship
             therefore
             doth
             not
             argue
             against
             the
             
               Popes
               Vniversal
               Supremacy
            
             from
             the
             denyal
             of
             that
             ,
             but
             deduces
             that
             as
             a
             consequence
             from
             your
             assertion
             ,
             and
             explication
             of
             what
             you
             mean
             by
             
               Sheep
               and
               Lambs
            
             .
             But
             this
             is
             but
             a
             sleight
             Answer
             in
             comparison
             
             of
             what
             follows
             ;
             
               Secondly
               ,
               we
               answer
            
             ,
             
             
               That
               the
               point
               of
               Killing
               Kings
               ,
               is
               a
               most
               false
               and
               scandalous
               Imputation
            
             ;
             scandalous
             enough
             indeed
             ,
             if
             false
             :
             and
             though
             your
             Popes
             have
             not
             given
             express
             warrant
             for
             the
             doing
             it
             ,
             yet
             it
             is
             sufficiently
             known
             ,
             How
             the
             Pope
             in
             Consistory
             could
             not
             contain
             his
             joy
             when
             it
             was
             done
             ,
             in
             the
             case
             of
             Henry
             3.
             of
             France
             .
             And
             it
             hath
             been
             sufficiently
             confessed
             and
             lamented
             by
             persons
             of
             your
             own
             communion
             ,
             How
             much
             the
             Doctrine
             of
             the
             Jesuits
             hath
             encouraged
             those
             Assassinations
             of
             those
             two
             successive
             Henryes
             of
             France
             .
             Will
             you
             ,
             or
             dare
             you
             vindicate
             the
             Doctrines
             of
             Mariana
             ,
             and
             others
             ,
             which
             do
             not
             obscurely
             deliver
             their
             judgement
             ,
             as
             to
             that
             very
             thing
             of
             
               Killing
               Haeretical
               Princes
            
             ?
             But
             ,
             if
             we
             should
             grant
             you
             this
             ,
             That
             the
             
               Pope
               may
               not
               command
               to
               kill
               ,
            
             What
             say
             you
             to
             that
             of
             
               deposing
               Princes
            
             ;
             which
             seldome
             falls
             much
             short
             of
             the
             other
             ?
             As
             to
             this
             ,
             you
             dare
             not
             cry
             ,
             It
             is
             a
             false
             and
             scandalous
             imputation
             ,
             as
             you
             did
             to
             the
             other
             ;
             but
             you
             answer
             ,
             
               'T
               is
               no
               point
               of
               your
               Faith
               ,
               that
               the
               Pope
               hath
               power
               to
               do
               it
               ;
               and
               therefore
               you
               say
               it
               is
               no
               part
               of
               your
               task
               to
               dispute
               it
               .
            
             Is
             this
             all
             the
             security
             Princes
             have
             from
             you
             ,
             that
             it
             is
             no
             point
             of
             your
             Faith
             ,
             that
             the
             Pope
             hath
             power
             to
             do
             it
             ?
             Is
             it
             not
             well
             enough
             known
             ,
             that
             there
             are
             many
             things
             which
             are
             held
             undoubtedly
             by
             the
             greatest
             part
             of
             your
             Church
             ,
             which
             yet
             you
             say
             ,
             are
             no
             points
             of
             Faith
             ?
             And
             yet
             in
             this
             you
             are
             directly
             contradicted
             by
             one
             who
             knew
             what
             were
             points
             of
             Faith
             among
             you
             ,
             as
             well
             as
             you
             ,
             and
             that
             was
             
               Father
               Creswell
            
             ;
             
             whose
             testimony
             I
             have
             cited
             already
             ;
             and
             he
             saith
             expresly
             ,
             
               Certum
               est
               ,
               &
               de
               fide
               ,
            
             It
             is
             a
             thing
             certain
             ,
             and
             of
             Faith
             :
             
               that
               the
               subjects
               of
               an
               Haeretical
               Prince
               ,
               are
               not
               only
               freed
               from
               Allegiance
               ,
               but
               are
               bound
               ,
            
             ex
             hominum
             Christianorum
             dominatu
             ejicere
             ,
             
               to
               cast
               him
               out
               of
               his
               power
               ,
            
             which
             certainly
             is
             more
             than
             the
             deposing
             of
             him
             .
             And
             Sanders
             plainly
             enough
             saith
             ,
             
             
               That
               a
               King
               that
               will
               not
               submit
               to
               the
               Popes
               Authority
               ,
               is
               by
               no
               means
               to
               be
               suffered
               ,
               but
               his
               subjects
               ought
               to
               do
               their
               utmost
               endeavour
               that
               another
               may
               be
               placed
               in
               his
               room
               .
            
             Indeed
             ,
             he
             saith
             not
             ,
             as
             the
             other
             doth
             ,
             That
             this
             is
             
               de
               fide
            
             ,
             but
             that
             is
             the
             only
             reserve
             you
             have
             when
             a
             Doctrine
             is
             odious
             and
             infamous
             to
             the
             world
             ,
             to
             cry
             out
             ,
             It
             is
             not
             
               de
               side
            
             ,
             when
             yet
             it
             may
             be
             as
             firmly
             believed
             among
             you
             ,
             as
             any
             that
             you
             account
             
               de
               fide
            
             .
             And
             if
             you
             believe
             the
             Duke
             of
             Alva
             in
             his
             Manifesto
             at
             the
             siege
             of
             Pampelona
             ,
             when
             the
             Pope
             had
             deposed
             the
             King
             of
             Navarre
             to
             whom
             that
             City
             belonged
             ,
             he
             saith
             ,
             
             
               That
               it
               is
               not
               doubted
               but
               the
               Pope
               had
               power
               to
               depose
               Heretical
               Princes
               .
            
             And
             if
             you
             had
             been
             of
             another
             opinion
             ,
             you
             ought
             to
             have
             declared
             your self
             more
             fully
             than
             you
             do
             .
             If
             you
             had
             said
             ,
             that
             indeed
             some
             were
             of
             that
             opinion
             ,
             but
             you
             abhorred
             and
             detested
             it
             ,
             you
             had
             spoken
             to
             the
             purpose
             ;
             but
             when
             you
             use
             only
             that
             pitiful
             evasion
             ,
             
               That
               it
               is
               not
               of
               Faith
               ,
               &c.
            
             you
             sufficiently
             shew
             ,
             What
             your
             judgement
             is
             ,
             but
             that
             you
             dare
             not
             publickly
             own
             it
             .
             It
             seems
             ,
             you
             remember
             what
             was
             said
             by
             your
             Masters
             in
             reference
             to
             
               Emanuel
               Sà
               ,
               Non
               fuit
               opus
               ad
               ista
               descendere
               ,
            
             There
             was
             no
             need
             to
             meddle
             with
             those
             things
             .
             It
             seems
             ,
             if
             there
             had
             been
             ,
             there
             was
             no
             hurt
             in
             the
             Doctrine
             ,
             but
             only
             that
             it
             was
             unseasonable
             .
             I
             pray
             God
             keep
             us
             from
             that
             time
             ,
             when
             you
             shall
             think
             it
             needful
             to
             declare
             your selves
             in
             this
             point
             .
             But
             you
             conclude
             this
             with
             a
             most
             unworthy
             and
             scandalous
             reflection
             on
             Protestants
             ,
             in
             these
             words
             ;
             
               But
               what
               Protestants
               have
               both
               done
               and
               justified
               in
               the
               worst
               of
               these
               kinds
               ,
               is
               but
               too
               fresh
               in
               memory
               .
            
             But
             ,
             Were
             those
             the
             practices
             and
             principles
             of
             Protestants
             ?
             Were
             they
             not
             abhorred
             and
             detested
             in
             the
             highest
             manner
             by
             all
             
               true
               Protestants
            
             ,
             both
             at
             home
             and
             abroad
             ?
             It
             will
             be
             well
             ,
             if
             you
             can
             clear
             
             some
             of
             your selves
             from
             having
             too
             much
             a
             hand
             in
             promoting
             both
             those
             principles
             and
             practices
             .
             I
             suppose
             you
             cannot
             but
             have
             heard
             ,
             Who
             it
             was
             is
             said
             to
             have
             expressed
             so
             much
             joy
             at
             the
             time
             of
             that
             horrid
             execution
             ;
             What
             counsels
             and
             machinations
             are
             said
             to
             have
             been
             among
             some
             devoted
             Sons
             of
             the
             Church
             of
             Rome
             abroad
             about
             that
             time
             :
             Therefore
             clear
             your selves
             more
             than
             yet
             you
             have
             done
             ,
             of
             those
             imputations
             ,
             before
             you
             charge
             that
             guilt
             on
             Protestants
             ,
             which
             they
             express
             the
             highest
             abhorrence
             of
             .
             And
             let
             the
             names
             of
             such
             who
             either
             publickly
             or
             privately
             abett
             or
             justifie
             such
             horrid
             actions
             be
             under
             a
             continual
             Anathema
             to
             all
             Generations
             .
          
           
             
             After
             all
             this
             discourse
             about
             the
             
               Popes
               Authority
               ,
               A.
               C.
            
             brings
             it
             at
             last
             home
             to
             the
             business
             of
             Schism
             .
             For
             ,
             he
             saith
             ,
             
               The
               Bishop
               of
            
             Rome
             
               shall
               never
               refuse
               to
               feed
               and
               govern
               the
               whole
               Flock
               in
               such
               sort
               ,
               as
               that
               neither
               particular
               man
               nor
               Church
               shall
               have
               just
               cause
               ,
               under
               pretence
               of
               Reformation
               in
               manners
               of
               Faith
               ,
               to
               make
               a
               separation
               from
               the
               whole
               Church
               .
               This
            
             (
             his
             Lordship
             saith
             )
             by
             A.
             C
             
               's
               favour
            
             ,
             
             
               is
               meer
               begging
               the
               Question
               .
               For
               this
               is
               the
               very
               thing
               which
               the
               Protestants
               charge
               upon
               him
               ;
               namely
               ,
               that
               he
               hath
               governed
               ,
               if
               not
               the
               whole
               ,
               yet
               so
               much
               of
               the
               Church
               as
               he
               hath
               been
               able
               to
               bring
               under
               his
               power
               ,
               so
               as
               that
               he
               hath
               given
               too
               just
               cause
               of
               the
               present
               continued
               Separation
               .
               And
               ,
               as
               the
               corruptions
               in
               the
               Doctrine
               of
               Faith
               ,
               in
               the
               Church
               of
            
             Rome
             ,
             
               were
               the
               cause
               of
               the
               first
               Separation
               ;
               so
               are
               they
               at
               this
               present
               day
               the
               cause
               why
               the
               Separation
               continues
               .
               And
               the
               oppression
               of
               the
               Church
               of
            
             Rome
             ,
             he
             further
             adds
             ,
             
               is
               the
               great
               cause
               of
               all
               the
               errours
               in
               that
               part
               of
               the
               Church
               which
               is
               under
               the
               Roman
               Jurisdiction
               .
               And
               for
               the
               Protestants
               ,
               they
               have
               made
               no
               separation
               from
               the
               General
               Church
               properly
               so
               called
               ,
               but
               their
               Separation
               is
               only
               from
               the
               Church
               of
            
             Rome
             ,
             
               and
               such
               other
               Churches
               as
               by
               adhering
               to
               her
               ,
               have
               hazarded
               themselves
               ,
               and
               do
               now
               miscall
               themselves
               the
               whole
               Catholick
               Church
               .
               Nay
               ,
               even
               here
               the
               Protestants
               have
               not
               left
               the
               Church
               of
            
             Rome
             
               in
               her
               essence
               ,
               but
               in
               her
               errours
               ;
               not
               in
               the
               things
               which
               constitute
               a
               Church
               ,
               but
               only
               in
               such
               abuses
               and
               corruptions
               ,
               as
               work
               towards
               the
               dissolution
               of
               a
               Church
               .
            
             Let
             now
             any
             indifferent
             Reader
             be
             judge
             ,
             Whether
             his
             Lordship
             ,
             or
             
               A.
               C.
            
             be
             the
             more
             guilty
             
               in
               begging
               the
               Question
            
             .
             
             For
             all
             the
             Answer
             you
             can
             give
             ,
             is
             ,
             
               That
               his
               Lordship
               begs
               it
               ,
               in
               saying
               that
               the
               Roman
               Church
               is
               not
               the
               whole
               Catholick
               Church
               ,
               and
               that
               the
               Roman
               Catholick
               Church
               may
               be
               in
               an
               errour
            
             ;
             but
             the
             former
             we
             have
             proved
             already
             ,
             and
             I
             doubt
             not
             but
             the
             latter
             will
             be
             as
             evident
             as
             the
             other
             ,
             before
             our
             task
             be
             ended
             .
             But
             ,
             as
             though
             it
             were
             not
             possible
             for
             you
             to
             be
             guilty
             of
             
               begging
               the
               Question
            
             ,
             after
             you
             have
             said
             that
             the
             
               Roman
               Church
               cannot
               erre
            
             ,
             you
             give
             this
             as
             the
             reason
             for
             it
             ,
             
               Because
               she
               is
               the
               unshaken
               Rock
               of
               Truth
               ;
               and
               that
               she
               hath
               the
               sole
               continual
               succession
               of
               lawfully-sent
               Pastors
               and
               Teachers
               ,
               who
               have
               taught
               the
               same
               unchanged
               Doctrine
               ,
               and
               shall
               infallibly
               continue
               so
               teaching
               it
               to
               the
               worlds
               end
               .
            
             Now
             ,
             Who
             dares
             call
             this
             ,
             
               Begging
               the
               Question
            
             ?
             No
             ,
             it
             must
             not
             be
             called
             so
             in
             you
             ,
             it
             shall
             be
             only
             
               Taking
               it
               for
               granted
            
             .
             Which
             we
             have
             seen
             ,
             hath
             been
             your
             practice
             all
             along
             ,
             especially
             when
             we
             charge
             your
             Church
             with
             errour●
             ;
             for
             then
             you
             cry
             out
             presently
             ,
             What
             ,
             
               your
               Church
               erre
            
             ?
             No
             ,
             you
             defie
             the
             language
             .
             What
             ,
             
               the
               Spouse
               of
               Christ
               ,
               the
               Catholick
               Church
               erre
               ?
            
             that
             is
             impossible
             .
             What
             ,
             the
             
               unshaken
               Rock
               of
               Truth
            
             to
             sink
             into
             errours
             ?
             the
             
               Infallible
               Church
            
             be
             deceived
             ?
             she
             that
             hath
             never
             taught
             any
             thing
             but
             Truth
             ,
             be
             charged
             with
             falshood
             ?
             she
             ,
             that
             not
             only
             
               never
               did
               erre
            
             ,
             but
             ,
             it
             is
             impossible
             ,
             nay
             ,
             utterly
             impossible
             ,
             nay
             ,
             so
             impossible
             ,
             that
             it
             
               cannot
               be
               imagined
            
             ,
             that
             ever
             
               she
               should
               erre
            
             ?
             This
             is
             the
             summ
             of
             all
             your
             arguments
             ,
             
             which
             ,
             no
             doubt
             ,
             sound
             high
             to
             all
             such
             who
             know
             not
             what
             confident
             begging
             the
             Question
             means
             ,
             or
             ,
             out
             of
             modesty
             ,
             are
             loath
             to
             charge
             you
             with
             it
             .
          
           
             Much
             to
             the
             same
             purpose
             do
             you
             go
             on
             ,
             to
             prove
             ,
             
               that
               Protestants
               have
               separated
               not
               from
               the
               errours
               ,
               but
               the
               essence
               of
               your
               Church
               .
            
             And
             if
             that
             be
             true
             ,
             which
             you
             say
             ,
             
               That
               those
               things
               which
               we
               call
               Errours
               are
               essential
               to
               your
               Church
               ,
            
             we
             are
             the
             more
             sorry
             for
             it
             ;
             for
             we
             are
             sure
             ,
             (
             and
             ,
             when
             you
             please
             ,
             will
             prove
             it
             )
             that
             they
             are
             not
             ,
             cannot
             be
             ,
             essential
             to
             a
             
               true
               Church
            
             ;
             and
             if
             they
             be
             to
             yours
             ,
             the
             case
             is
             so
             much
             the
             worse
             with
             you
             ,
             when
             your
             distempers
             are
             in
             your
             vitals
             ,
             and
             your
             errours
             essential
             to
             your
             
               Churches
               Constitution
            
             .
             What
             other
             things
             you
             have
             here
             ,
             are
             the
             bare
             repetitions
             of
             what
             we
             have
             often
             had
             before
             in
             the
             Chapters
             you
             refer
             us
             to
             .
             And
             here
             we
             may
             thank
             you
             for
             some
             ease
             you
             give
             us
             in
             the
             far
             greatest
             remaining
             part
             of
             this
             Chapter
             ,
             which
             consists
             of
             tedious
             repetitions
             of
             such
             things
             which
             have
             been
             largely
             discussed
             in
             the
             
               First
               part
            
             ,
             where
             they
             were
             purposely
             and
             designedly
             handled
             ;
             as
             that
             concerning
             
               Traditions
               ,
               chap.
            
             6.
             that
             
               concerning
               necessaries
               to
               salvation
            
             ,
             
             chap.
             2
             ,
             3
             ,
             4.
             that
             concerning
             the
             
               Scriptures
               being
               an
               Infallible
               Rule
            
             ,
             
             throughout
             the
             Controversie
             of
             
               Resolution
               of
               Faith
            
             ;
             and
             that
             which
             concerns
             
               the
               Infallibility
               of
               General
               Councils
            
             ,
             we
             shall
             have
             occasion
             at
             large
             to
             handle
             afterwards
             ;
             
             and
             if
             there
             be
             any
             thing
             material
             here
             ,
             which
             you
             omit
             there
             ,
             it
             shall
             be
             fully
             considered
             .
             But
             I
             know
             no
             obligation
             lying
             upon
             me
             to
             answer
             things
             as
             often
             as
             you
             repeat
             them
             ,
             especially
             since
             your
             gift
             is
             so
             good
             that
             way
             .
             It
             is
             sufficient
             that
             I
             know
             not
             of
             any
             material
             passage
             ,
             which
             hath
             not
             received
             an
             Answer
             in
             its
             proper
             place
             .
          
           
             That
             which
             is
             most
             pertinent
             to
             our
             present
             purpose
             ,
             is
             that
             which
             concerns
             
               the
               necessity
               of
               a
               Living
               Judge
               ,
            
             
             
               besides
               the
               Scriptures
               for
               ending
               Controversies
               of
               Faith.
            
             As
             to
             which
             his
             Lordship
             saith
             ,
             
               That
               ,
               supposing
               there
               were
               such
               a
               one
               ,
               and
               the
               Pope
               were
               he
               ,
            
             
             
               yet
               that
               is
               not
               sufficient
               against
               the
               malice
               of
               the
               Devil
               ,
               and
               impious
               men
               ,
               to
               keep
               the
               Church
               at
               all
               times
               from
               renting
               even
               in
               the
               Doctrine
               of
               Faith
               ,
               or
               to
               soder
               the
               Rents
               which
               are
               made
               .
               For
               ,
            
             oportet
             esse
             Haereses
             ,
             1
             Cor.
             11.19
             ,
             
               Heresies
               there
               will
               be
               ,
               and
               Heresies
               there
               properly
               cannot
               be
               but
               in
               the
               Doctrine
               of
               Faith.
            
             To
             this
             you
             answer
             ,
             
               That
               Heresies
               are
               not
               within
               ,
               but
               without
               the
               Church
               ,
            
             
             
               and
               the
               Rents
               which
               stand
               in
               need
               of
               sodering
               ,
               are
               not
               found
               among
               the
               true
               members
               of
               the
               Church
               ,
               who
               continue
               still
               united
               in
               the
               Faith
               ,
               and
               due
               obedience
               to
               their
               Head
               ;
               but
               in
               those
               who
               have
               deserted
               the
               true
               Church
               ,
               and
               either
               made
               or
               adhered
               to
               Schismatical
               and
               Heretical
               Congregations
               .
            
             A
             most
             excellent
             Answer
             !
             His
             Lordship
             sayes
             ,
             If
             Christ
             had
             appointed
             an
             
               Infallible
               Judge
            
             besides
             the
             Scripture
             ,
             certainly
             it
             should
             have
             been
             for
             preventing
             Heresies
             ,
             and
             sodering
             the
             Rents
             of
             the
             
               Church
               .
               So
               it
               is
            
             (
             say
             you
             )
             
               for
               if
               there
               be
               any
               Heresies
               ,
               it
               is
               nothing
               to
               him
               ,
               they
               are
               out
               of
               the
               Church
               ;
               and
               if
               there
               be
               any
               Schisms
               ,
               they
               are
               among
               those
               who
               are
               divided
               from
               him
               :
            
             That
             is
             ,
             he
             is
             an
             
               Infallible
               Judge
            
             only
             thus
             far
             ,
             in
             condemning
             all
             such
             for
             Hereticks
             and
             Schismaticks
             ,
             who
             do
             not
             own
             him
             .
             And
             his
             only
             way
             of
             preventing
             Heresies
             and
             Schisms
             ,
             is
             the
             making
             this
             the
             only
             tryal
             of
             them
             ,
             that
             whatever
             questions
             his
             Authority
             ,
             is
             Heresie
             ;
             and
             whatever
             separation
             be
             made
             from
             him
             ,
             is
             Schism
             .
             Just
             as
             Absalom
             pretended
             that
             there
             was
             no
             Judge
             appointed
             
               to
               hear
               and
               determine
               causes
            
             ,
             and
             that
             the
             Laws
             were
             not
             sufficient
             without
             one
             ,
             
             and
             therefore
             he
             would
             do
             it
             himself
             ;
             so
             doth
             the
             Pope
             by
             Christ
             ,
             he
             pretends
             that
             he
             hath
             not
             taken
             care
             sufficient
             for
             deciding
             Controversies
             in
             Faith
             ,
             therefore
             there
             is
             a
             necessity
             in
             order
             to
             the
             Churches
             Vnity
             ,
             he
             should
             take
             it
             
             upon
             himself
             .
             But
             now
             ,
             if
             we
             suppose
             in
             the
             former
             case
             of
             Absalom
             ,
             that
             he
             had
             pretended
             he
             could
             infallibly
             end
             all
             the
             Controversies
             in
             Israel
             ,
             and
             keep
             all
             in
             peace
             and
             unity
             ;
             and
             yet
             abundance
             of
             Controversies
             to
             arise
             among
             them
             
               by
               what
               right
               and
               power
               he
               took
               that
               office
               upon
               him
               ,
            
             and
             many
             of
             them
             cry
             out
             upon
             it
             ,
             as
             an
             Vsurpation
             ,
             and
             a
             disparagement
             to
             the
             Laws
             and
             Government
             of
             his
             
               Father
               David
            
             ;
             and
             upon
             this
             ,
             some
             of
             the
             wiser
             Israelites
             should
             have
             asked
             him
             ,
             Whether
             this
             were
             the
             way
             to
             end
             all
             Controversies
             ,
             and
             keep
             the
             Nation
             in
             peace
             ?
             Would
             it
             not
             have
             been
             a
             satisfactory
             Answer
             for
             him
             to
             have
             said
             ,
             Yes
             ,
             no
             doubt
             it
             is
             the
             only
             way
             ;
             
               For
               ,
               only
               they
               that
               acknowledge
               my
               power
               ,
               are
               the
               Kings
               lawful
               subjects
               ,
               and
               all
               the
               rest
               are
               Rebels
               and
               Traytors
               .
            
             And
             ,
             Is
             not
             this
             just
             the
             same
             Answer
             which
             you
             give
             here
             ?
             
               That
               the
               Pope
               is
               still
               appointed
               to
               keep
               peace
               and
               unity
               in
               the
               Church
               ,
               because
               all
               that
               question
               his
               Authority
               ,
               be
               Hereticks
               and
               Schismaticks
               .
            
             But
             ,
             as
             in
             the
             former
             case
             ,
             the
             surest
             way
             to
             prevent
             those
             Consequences
             ,
             were
             to
             produce
             that
             power
             and
             authority
             which
             the
             King
             had
             given
             him
             ,
             and
             that
             should
             be
             the
             first
             thing
             which
             should
             be
             made
             evident
             from
             authentick
             records
             ,
             and
             the
             clear
             testimony
             of
             the
             gravest
             Senatours
             ;
             so
             ,
             if
             you
             could
             produce
             the
             
               Letters
               Pattents
            
             ,
             whereby
             Christ
             made
             the
             Pope
             the
             great
             
               Lord
               Chancellour
            
             of
             his
             Church
             ,
             to
             determine
             all
             Controversies
             of
             Faith
             ,
             and
             shew
             this
             attested
             by
             the
             concurrent
             voice
             of
             the
             
               Primitive
               Church
            
             ,
             who
             best
             knew
             what
             order
             Christ
             took
             for
             the
             Government
             of
             his
             Church
             ;
             this
             were
             a
             way
             to
             prevent
             such
             persons
             turning
             such
             Hereticks
             and
             Schismaticks
             ,
             as
             you
             say
             they
             are
             ,
             by
             not
             submitting
             themselves
             to
             the
             
               Popes
               Authority
            
             .
             But
             for
             you
             to
             pretend
             that
             the
             
               Popes
               Authority
            
             is
             necessary
             to
             the
             
               Churches
               Vnity
            
             ,
             and
             when
             the
             Heresies
             and
             Schisms
             of
             the
             Church
             are
             objected
             ,
             to
             say
             ,
             That
             those
             are
             all
             out
             of
             the
             Church
             ,
             is
             just
             as
             if
             a
             Shepherd
             should
             say
             ,
             That
             he
             would
             keep
             the
             
               whole
               Flock
            
             of
             sheep
             within
             such
             a
             Fold
             ,
             and
             when
             the
             better
             half
             are
             shewed
             him
             to
             be
             out
             of
             it
             ,
             he
             should
             return
             this
             Answer
             ,
             That
             those
             were
             without
             ,
             and
             not
             within
             his
             Fold
             ;
             and
             therefore
             they
             were
             none
             of
             the
             Flock
             that
             he
             meant
             .
             So
             that
             his
             meaning
             was
             ,
             
               those
               that
               would
               abide
               in
               ,
               he
               could
               keep
               in
               ,
               but
               for
               those
               that
               would
               not
               ,
               he
               had
               nothing
               to
               say
               to
               them
               .
            
             So
             it
             is
             with
             you
             ,
             the
             Pope
             he
             ends
             Controversies
             ,
             and
             keeps
             the
             Church
             at
             Vnity
             ;
             How
             so
             ?
             They
             who
             do
             agree
             ,
             are
             of
             his
             Flock
             ,
             and
             of
             the
             Church
             ;
             and
             those
             that
             do
             not
             ,
             are
             out
             of
             it
             .
             A
             Quaker
             or
             Anabaptist
             will
             keep
             the
             
               Church
               in
               Vnity
            
             after
             the
             same
             way
             ,
             only
             the
             Pope
             hath
             the
             greater
             number
             of
             his
             side
             ;
             for
             ,
             they
             will
             tell
             you
             ,
             If
             they
             were
             hearkned
             to
             ,
             the
             Church
             should
             never
             be
             in
             pieces
             ;
             for
             all
             those
             who
             embrace
             their
             Doctrines
             ,
             are
             of
             the
             Church
             ,
             and
             those
             who
             do
             not
             ,
             are
             Hereticks
             and
             Schismaticks
             .
             So
             we
             see
             upon
             your
             principles
             ,
             What
             an
             easie
             matter
             it
             is
             to
             be
             an
             
               Infallible
               Judge
            
             ,
             and
             to
             end
             all
             Controversies
             in
             the
             Church
             ;
             that
             only
             this
             must
             be
             taken
             for
             granted
             ,
             that
             all
             who
             will
             not
             own
             such
             an
             
               infallible
               Judge
            
             ,
             are
             out
             of
             the
             Church
             ,
             and
             so
             the
             Church
             is
             at
             Vnity
             still
             ,
             how
             many
             soever
             there
             are
             who
             doubt
             or
             deny
             the
             
               Popes
               Authority
            
             .
             Thus
             we
             easily
             understand
             what
             that
             excellent
             harmony
             is
             ,
             which
             you
             cry
             so
             much
             up
             in
             your
             Church
             ;
             that
             you
             most
             gravely
             say
             ,
             
               That
               ,
               had
               not
               the
               Pope
               received
               from
               God
               the
               power
               he
               challenges
               ,
               he
               could
               never
               have
               been
               able
               to
               preserve
               that
               peace
               and
               unity
               in
               matters
               of
               Religion
               ,
               that
               is
               found
               in
               the
               Roman
               Church
               :
            
             Of
             what
             nature
             that
             Unity
             is
             ,
             we
             have
             seen
             already
             :
             And
             surely
             you
             have
             much
             cause
             to
             boast
             of
             the
             Popes
             faculty
             of
             deciding
             Controversies
             ,
             ever
             since
             the
             late
             Decree
             of
             
               Pope
               Innocent
            
             ,
             in
             the
             case
             of
             the
             
               five
               Propositions
            
             .
             For
             ,
             How
             readily
             the
             Jansenists
             have
             submitted
             since
             ,
             and
             
             what
             Unity
             there
             hath
             been
             among
             the
             dissenting
             parties
             in
             France
             ,
             all
             the
             world
             can
             bear
             you
             witness
             .
             And
             ,
             whatever
             you
             pretend
             ,
             
               were
               it
               not
               for
               Policy
               and
               Interest
               ,
            
             the
             Infallible
             Chair
             would
             soon
             fall
             to
             the
             ground
             ;
             for
             it
             hath
             so
             little
             footing
             in
             Scripture
             or
             Antiquity
             ,
             that
             there
             had
             need
             be
             a
             watchful
             eye
             ,
             and
             strong
             hand
             to
             keep
             it
             up
             .
          
           
             But
             now
             we
             are
             to
             examine
             the
             main
             proof
             which
             is
             brought
             for
             the
             necessity
             of
             this
             
               Living
               and
               Infallible
               Judge
            
             ;
             
             which
             lyes
             in
             these
             words
             of
             
               A.C.
               Every
               earthly
               Kingdom
               ,
               when
               matters
               cannot
               be
               composed
               by
               a
               Parliament
               (
               which
               cannot
               be
               called
               upon
               all
               occasions
               )
               hath
               ,
               besides
               the
               Law-Books
               ,
               some
               living
               Magistrates
               and
               Judges
               ,
               and
               above
               all
               one
               visible
               King
               ,
               the
               highest
               Judge
               ,
               who
               hath
               Authority
               sufficient
               to
               end
               all
               Controversies
               ,
               and
               settle
               Vnity
               in
               all
               Temporal
               Affairs
               .
               And
               ,
               Shall
               we
               think
               that
               Christ
               ,
               the
               wisest
               King
               ,
               hath
               provided
               in
               his
               Kingdom
               the
               Church
               ,
               only
               the
               Law-Books
               of
               holy
               Scripture
               ,
               and
               no
               living
               visible
               Judges
               ,
               and
               above
               all
               one
               chief
               ,
               so
               assisted
               by
               his
               Spirit
               ,
               as
               may
               suffice
               to
               end
               all
               Controversies
               for
               Vnity
               and
               Certainty
               of
               Faith
               ?
               which
               can
               never
               be
               ,
               if
               every
               man
               may
               interpret
               Holy
               Scripture
               ,
               the
               Law-Books
               ,
               as
               he
               list
               .
               This
            
             his
             Lordship
             saith
             ,
             
             
               is
               a
               very
               plausible
               argument
               with
               the
               many
               ;
               but
               the
               Foundation
               of
               it
               is
               but
               a
               similitude
               ,
               and
               ,
               if
               the
               similitude
               hold
               not
               in
               the
               main
               argument
               ,
               is
               nothing
               .
            
             And
             so
             his
             Lordship
             at
             large
             proves
             that
             it
             is
             here
             .
             For
             whatever
             further
             concerns
             this
             Controversie
             concerning
             the
             
               Popes
               Authority
            
             ,
             is
             brought
             under
             the
             examination
             of
             this
             argument
             ;
             which
             you
             mangle
             into
             
               several
               Chapters
            
             ,
             thereby
             confounding
             the
             Reader
             ,
             that
             he
             may
             not
             see
             the
             coherence
             or
             dependence
             of
             one
             thing
             upon
             another
             .
             But
             having
             cut
             off
             the
             superfluities
             of
             this
             Chapter
             already
             ,
             I
             may
             with
             more
             conveniency
             reduce
             all
             that
             belongs
             to
             this
             matter
             within
             the
             compass
             of
             it
             .
             And
             that
             he
             may
             the
             better
             apprehend
             his
             Lordships
             scope
             and
             design
             .
             I
             shall
             first
             summ
             up
             his
             Lordships
             Answers
             together
             ,
             and
             then
             more
             particularly
             go
             about
             the
             vindication
             of
             them
             .
             1.
             
             Then
             ,
             his
             Lordship
             at
             large
             proves
             that
             the
             
               Militant
               Church
               is
               not
               properly
               a
               Monarchy
               ,
            
             and
             therefore
             the
             foundation
             of
             the
             similitude
             is
             destroyed
             .
             2.
             
             
               That
               supposing
               it
               a
               Kingdom
               ,
               yet
               the
               Church
               Militant
               is
               spread
               in
               many
               earthly
               Kingdoms
               ,
               and
               cannot
               well
               be
               ordered
               like
               one
               particular
               Kingdom
               .
            
             3.
             
             
               That
               the
               Church
               of
            
             England
             
               under
               one
               Supreme
               Governour
               ,
               our
               Gracious
               Soveraign
               ,
               hath
               ,
               besides
               the
               Law-Book
               of
               the
               Scripture
               ,
               visible
               Magistrates
               and
               Judges
               ,
               Arch-Bishops
               and
               Bishops
               to
               govern
               the
               Church
               in
               Truth
               and
               Peace
               .
            
             4.
             
             
               That
               as
               in
               particular
               Kingdoms
               there
               are
               some
               affairs
               of
               greatest
               Consequence
               as
               concerning
               the
               Statute
               Laws
               ,
               which
               cannot
               be
               determined
               but
               in
               Parliament
               ;
               so
               in
               the
               Church
               ,
               the
               making
               such
               Canons
               which
               must
               bind
               all
               Christians
               ,
               must
               belong
               to
               a
               free
               and
               lawful
               General
               Council
               .
            
             Thus
             I
             have
             laid
             together
             the
             substance
             of
             his
             Lordships
             Answer
             ,
             that
             the
             dependence
             and
             connexion
             of
             things
             may
             be
             better
             perceived
             by
             the
             intelligent
             Reader
             .
          
           
             We
             come
             now
             therefore
             to
             the
             first
             Answer
             .
             As
             to
             which
             his
             Lordship
             saith
             ,
             
               It
               is
               not
               certain
               that
               the
               whole
               Church
               Militant
               is
               a
               Kingdom
            
             ;
             
             
               for
               they
               are
               no
               mean
               ones
               which
               think
               ,
               our
               Saviour
               Christ
               left
               the
               Church-Militant
               in
               the
               hands
               of
               the
               Apostles
               ,
               and
               their
               Successours
               ,
               in
               an
               Aristocratical
               ,
               or
               rather
               a
               mixt
               Government
               ;
               and
               that
               the
               Church
               is
               not
               Monarchical
               ,
               otherwise
               than
               the
               Triumphant
               and
               Militant
               make
               one
               body
               under
               Christ
               the
               Head.
               And
               in
               this
               sense
               indeed
               ,
               and
               in
               this
               only
               the
               Church
               is
               a
               most
               absolute
               Kingdom
               .
               And
               the
               very
               expressing
               of
               this
               sense
               ,
               is
               a
               full
               Answer
               to
               all
               the
               places
               of
               Scripture
               ,
               and
               other
               arguments
               brought
               by
            
             Bellarmine
             
               to
               prove
               that
               the
               Church
               is
               a
               Monarchy
               .
               But
               the
               Church
               being
               as
               large
               as
               the
               world
               ,
               Christ
               thought
               fittest
               to
               
               govern
               it
               Aristocratically
               ,
               by
               divers
               ,
               rather
               than
               by
               one
               Vice-Roy
               .
               And
               I
               believe
               ,
            
             saith
             he
             ,
             
               this
               is
               true
               .
               For
               so
               it
               was
               governed
               for
               the
               first
               three
               hundred
               years
               ,
               and
               somewhat
               better
               ;
               the
               Bishops
               of
               those
               times
               carrying
               the
               whole
               business
               of
               admitting
               any
               new
               consecrated
               Bishops
               or
               others
               to
               ,
               or
               rejecting
               them
               from
               ,
               their
               Communion
               .
            
             And
             this
             ,
             his
             Lordship
             saith
             ,
             
               He
               hath
               carefully
               examined
               for
               the
               first
               six
               hundred
               years
               even
               to
               ,
               and
               within
               ,
               the
               time
               of
               S.
            
             Gregory
             
               the
               Great
            
             .
             Now
             to
             this
             you
             answer
             .
             1.
             
             
               That
               though
            
             A.
             C.
             
               urgeth
               the
               argument
               in
               a
               similitude
               of
               a
               Kingdom
               only
               ,
            
             
             
               yet
               it
               is
               of
               force
               in
               any
               other
               kind
               of
               settled
               Government
               ,
               as
               in
               a
               Common-wealth
               .
            
             But
             by
             this
             
               A.
               C.
            
             seems
             a
             great
             deal
             the
             wiser
             man
             ,
             for
             he
             knew
             what
             he
             did
             when
             he
             instanced
             in
             in
             a
             Kingdom
             ;
             for
             he
             foresaw
             that
             this
             only
             would
             tend
             to
             his
             purpose
             concerning
             the
             
               Popes
               Supremacy
            
             ;
             but
             though
             there
             be
             the
             same
             necessity
             of
             some
             
               Supreme
               Power
            
             in
             a
             Common-wealth
             ,
             yet
             that
             would
             do
             him
             no
             good
             at
             all
             ,
             for
             all
             that
             could
             be
             inferred
             thence
             ,
             would
             be
             the
             necessity
             of
             a
             
               General
               Council
            
             .
             And
             by
             this
             you
             may
             see
             ,
             How
             little
             your
             similitude
             will
             hold
             any
             other
             way
             than
             A.C.
             put
             it
             .
             Therefore
             ,
             2.
             
             You
             answer
             ,
             
               That
               the
               Government
               of
               the
               Church
               is
               not
               a
               pure
               ,
               but
               a
               mixt
               Monarchy
               ,
            
             i.
             e.
             
               the
               Supream
               Government
               of
               the
               Church
               is
               clearly
               Monarchical
               ,
               you
               confess
               :
               yet
               Bishops
               within
               their
               respective
               Dioceses
               and
               Jurisdictions
               are
               spiritual
               Princes
               also
               ,
               that
               is
               ,
               chief
               Pastors
               and
               Governours
               of
               such
               a
               part
               of
               the
               Church
               in
               their
               own
               right
               .
            
             How
             far
             this
             latter
             is
             consonant
             to
             your
             principles
             ,
             I
             have
             already
             examined
             ,
             but
             the
             former
             is
             that
             we
             dispute
             now
             ,
             concerning
             the
             
               Supreme
               Government
               of
               the
               Church
            
             ,
             Whether
             that
             be
             Monarchical
             or
             no
             ,
             and
             this
             is
             that
             which
             his
             Lordship
             denies
             ;
             and
             ,
             for
             all
             that
             I
             see
             ,
             we
             may
             continue
             to
             do
             so
             too
             ,
             for
             any
             argument
             you
             bring
             to
             the
             contrary
             .
          
           
             Although
             you
             produce
             your
             Achilles
             in
             the
             next
             paragraph
             ,
             
               viz.
               that
               since
               the
               Government
               of
               one
               in
               chief
               ,
            
             
             
             
               is
               by
               all
               Philosophers
               acknowledged
               for
               the
               most
               perfect
               ,
               What
               wonder
               is
               it
               that
               Christ
               our
               Saviour
               thought
               it
               fitter
               to
               govern
               the
               Church
               by
               one
               Vice-Roy
               ,
               than
               Aristocratically
               ,
               or
               by
               many
               ,
               as
               he
               would
               have
               it
               ?
            
             But
             ,
             Are
             you
             sure
             Christ
             asked
             the
             Philosophers
             opinions
             ,
             in
             establishing
             a
             Government
             in
             the
             Church
             ?
             The
             Philosophers
             judged
             truly
             that
             of
             all
             Forms
             of
             Civil
             Government
             ,
             Monarchy
             was
             the
             best
             ,
             
               i.
               e.
            
             most
             conducing
             to
             the
             ends
             of
             Civil
             Government
             :
             for
             the
             excellency
             of
             such
             things
             must
             be
             measured
             by
             their
             respect
             to
             the
             ends
             .
             Now
             ,
             if
             we
             apply
             this
             to
             the
             Church
             ,
             we
             must
             not
             measure
             it
             by
             such
             ends
             ,
             as
             we
             fancy
             to
             our selves
             ,
             or
             such
             as
             are
             only
             the
             ends
             of
             meer
             Civil
             Societies
             ;
             but
             all
             must
             be
             considered
             with
             a
             respect
             to
             the
             chief
             design
             of
             him
             who
             first
             instituted
             a
             Church
             .
             And
             from
             thence
             we
             must
             draw
             our
             Inferences
             ,
             as
             to
             what
             may
             tend
             most
             to
             the
             Peace
             and
             Vnity
             of
             it
             .
             Now
             it
             appearing
             to
             be
             the
             great
             design
             of
             Christ
             ,
             that
             mankind
             should
             be
             brought
             to
             eternal
             Happiness
             ,
             we
             cannot
             argue
             from
             hence
             ,
             as
             to
             the
             necessity
             of
             any
             manner
             of
             Government
             ,
             unless
             one
             of
             them
             hath
             in
             it self
             a
             greater
             tendency
             to
             this
             than
             another
             hath
             .
             For
             in
             Civil
             Governments
             ,
             the
             whole
             design
             of
             the
             Society
             ,
             is
             the
             
               Civil
               Peace
            
             of
             it
             ;
             but
             it
             is
             otherwise
             in
             the
             Church
             ,
             the
             main
             end
             of
             it
             ,
             is
             to
             order
             things
             with
             the
             greatest
             conveniency
             for
             a
             
               future
               life
            
             :
             Now
             this
             being
             the
             main
             end
             of
             this
             Society
             ,
             and
             no
             manner
             of
             Government
             having
             in
             it self
             a
             greater
             tendency
             to
             this
             than
             other
             :
             It
             was
             in
             the
             power
             of
             the
             Legislator
             ,
             to
             appoint
             what
             Government
             he
             pleased
             himself
             .
             But
             when
             we
             consider
             that
             he
             intended
             this
             Church
             of
             his
             should
             be
             spread
             all
             over
             the
             world
             ,
             and
             this
             to
             be
             his
             immediate
             errand
             he
             sent
             his
             Apostles
             upon
             ,
             
               to
               preach
               to
               every
               creature
            
             ,
             and
             to
             plant
             Churches
             in
             the
             most
             remote
             and
             distant
             places
             from
             each
             other
             ;
             we
             can
             have
             the
             least
             ground
             
             to
             fancy
             he
             should
             appoint
             an
             
               Vniversal
               Monarchy
            
             in
             his
             Church
             of
             any
             Government
             whatsoever
             .
             For
             if
             we
             will
             take
             that
             boldness
             you
             put
             us
             upon
             ,
             to
             enquire
             ,
             What
             form
             is
             fittest
             for
             a
             Society
             dispersed
             into
             all
             parts
             of
             the
             world
             ,
             and
             that
             are
             not
             bound
             ,
             upon
             their
             being
             Christians
             ,
             to
             live
             nearer
             Rome
             ,
             than
             Mexico
             or
             Japan
             ,
             ;
             Could
             any
             one
             imagine
             it
             would
             be
             ,
             to
             appoint
             one
             Vice-Roy
             to
             superintend
             his
             Church
             at
             such
             a
             place
             as
             Rome
             is
             ?
             Suppose
             all
             the
             East
             and
             West-Indies
             consisted
             of
             Christian
             Churches
             ,
             What
             advantage
             ,
             in
             order
             to
             the
             Government
             of
             those
             Churches
             ,
             could
             the
             
               Popes
               Authority
            
             be
             ?
             What
             Heresies
             and
             Schisms
             might
             be
             among
             them
             before
             his
             Holiness
             could
             be
             acquainted
             with
             them
             ?
             These
             are
             therefore
             very
             slender
             and
             narrow
             Conceptions
             concerning
             
               Christs
               Institution
            
             of
             a
             Government
             over
             his
             
               Catholick
               Church
            
             ,
             as
             though
             he
             should
             only
             have
             regard
             to
             these
             few
             adjacent
             parts
             of
             Europe
             ,
             without
             any
             respect
             to
             the
             good
             of
             the
             whole
             Church
             .
             But
             since
             we
             see
             ,
             Christ
             designed
             such
             a
             Church
             which
             might
             be
             in
             most
             remote
             and
             distant
             places
             from
             each
             other
             ,
             and
             yet
             at
             such
             a
             distance
             might
             equally
             promote
             the
             main
             ends
             ,
             wherefore
             they
             became
             Churches
             ,
             it
             is
             very
             unreasonable
             to
             think
             he
             should
             appoint
             one
             Vice-Roy
             to
             be
             Head
             over
             them
             all
             .
             For
             which
             ,
             let
             us
             suppose
             ,
             that
             Europe
             might
             be
             (
             as
             the
             
               Eastern
               Churches
            
             have
             been
             )
             over-run
             with
             the
             Turkish
             Power
             ,
             and
             only
             some
             few
             suffering
             Christians
             left
             here
             ,
             and
             the
             Pope
             much
             in
             the
             same
             condition
             with
             the
             Patriarch
             of
             Constantinople
             :
             But
             on
             the
             other
             side
             ,
             that
             Christianity
             should
             largely
             spread
             it self
             in
             China
             ,
             and
             the
             
               East
               Indies
            
             ,
             and
             the
             
               Christian
               Church
            
             flourish
             in
             America
             ,
             Could
             any
             Philosopher
             think
             that
             fixing
             a
             Monarchy
             at
             Rome
             ,
             or
             elsewhere
             ,
             were
             the
             best
             way
             to
             Govern
             the
             
               Catholick
               Church
            
             ,
             which
             consists
             of
             all
             these
             
               Christian
               Societies
            
             ?
             For
             that
             is
             certainly
             the
             best
             Government
             which
             is
             suited
             to
             all
             conditions
             of
             that
             Society
             ,
             which
             it
             is
             intended
             for
             ;
             now
             it
             is
             apparent
             the
             
               Christian
               Church
            
             was
             intended
             to
             be
             so
             Catholick
             ,
             that
             no
             one
             Vice-Roy
             can
             be
             supposed
             able
             to
             look
             to
             the
             Government
             of
             it
             .
             If
             Christ
             had
             intended
             meerly
             such
             a
             Church
             which
             should
             have
             consisted
             of
             such
             persons
             which
             lay
             here
             near
             about
             Rome
             ,
             and
             no
             others
             ,
             the
             supposition
             of
             such
             a
             Monarchy
             in
             the
             Church
             would
             not
             have
             been
             altogether
             so
             incongruous
             (
             though
             liable
             to
             very
             many
             inconveniencies
             :
             )
             but
             when
             he
             intended
             his
             Religion
             for
             the
             universal
             good
             of
             the
             world
             ,
             and
             that
             in
             all
             parts
             of
             it
             ,
             without
             obliging
             them
             to
             live
             near
             each
             other
             ,
             it
             is
             one
             of
             the
             most
             unreasonable
             suppositions
             in
             the
             world
             ,
             that
             he
             should
             set
             up
             a
             
               Monarchical
               Government
            
             over
             his
             
               Catholich
               Church
            
             in
             such
             a
             place
             as
             Rome
             is
             .
             But
             now
             ,
             if
             we
             suppose
             only
             an
             
               Aristocratical
               Government
            
             in
             the
             Church
             under
             Christ
             as
             the
             alone
             
               Supreme
               Head
            
             ;
             nothing
             can
             be
             more
             suitable
             to
             the
             nature
             of
             the
             Church
             ,
             or
             the
             large
             extent
             of
             it
             ,
             than
             that
             is
             .
             For
             where-ever
             a
             Church
             is
             ,
             there
             may
             be
             Bishops
             to
             govern
             it
             ,
             and
             other
             Officers
             of
             the
             Church
             to
             over-see
             the
             lesser
             parts
             of
             it
             ,
             and
             all
             joyn
             to
             promote
             the
             Peace
             and
             Unity
             of
             it
             ,
             which
             they
             may
             with
             the
             more
             ease
             do
             ,
             if
             no
             one
             challenge
             to
             be
             
               Supreme
               Head
            
             ,
             to
             whom
             belongs
             the
             chief
             care
             of
             the
             Church
             .
             For
             by
             this
             means
             they
             cannot
             with
             that
             power
             and
             authority
             redress
             abuses
             ,
             and
             preserve
             the
             
               Churches
               Purity
            
             and
             Peace
             ,
             which
             otherwise
             they
             might
             have
             done
             .
             So
             that
             considering
             barely
             the
             nature
             of
             things
             ,
             nothing
             seems
             more
             repugnant
             to
             the
             end
             for
             which
             Christ
             instituted
             a
             
               Catholick
               Church
            
             ,
             than
             such
             a
             Monarchy
             as
             you
             imagine
             ;
             and
             nothing
             more
             suitable
             than
             an
             Aristocracy
             ;
             considering
             that
             
               Christian
               Churches
            
             may
             be
             much
             dispersed
             abroad
             ,
             and
             that
             where
             they
             are
             ,
             they
             are
             incorporated
             into
             that
             Civil
             Society
             in
             which
             they
             live
             (
             according
             to
             the
             known
             saying
             
             of
             
               Optatus
               ,
               Ecclesia
               est
               in
               republicâ
               ,
            
             &c.
             )
             and
             therefore
             such
             a
             Monarchy
             would
             be
             unsuitable
             to
             the
             civil
             Governments
             in
             which
             those
             Churches
             may
             be
             .
             For
             it
             were
             easie
             to
             demonstrate
             ,
             that
             such
             a
             Monarchy
             as
             you
             challenge
             in
             the
             Church
             ,
             is
             the
             most
             inconvenient
             Government
             for
             it
             ,
             take
             the
             Church
             in
             what
             way
             ,
             or
             sense
             you
             please
             ;
             Whether
             ,
             as
             to
             its
             own
             peace
             and
             order
             ,
             or
             to
             its
             spreading
             into
             other
             Churches
             ,
             or
             to
             the
             respect
             it
             must
             have
             to
             the
             civil
             Government
             it
             lives
             under
             .
             And
             ,
             if
             we
             would
             more
             largely
             enquire
             into
             these
             things
             ,
             we
             might
             easily
             find
             ,
             that
             those
             which
             you
             look
             on
             as
             the
             great
             ends
             ,
             wherefore
             Christ
             should
             institute
             such
             a
             Monarchical
             Government
             in
             his
             Church
             ,
             are
             things
             unsuitable
             to
             the
             nature
             of
             a
             
               Christian
               Church
            
             ;
             and
             which
             Christ
             ,
             as
             far
             as
             we
             can
             judge
             ,
             did
             never
             intend
             to
             take
             care
             ,
             that
             they
             should
             never
             be
             :
             which
             are
             ,
             freedom
             from
             all
             kind
             of
             Controversies
             ,
             and
             absolute
             submission
             of
             Judgement
             to
             the
             decrees
             of
             an
             
               Infallible
               Judge
            
             .
             We
             no
             where
             find
             such
             a
             state
             of
             a
             
               Christian
               Church
            
             described
             or
             promised
             ,
             where
             men
             shall
             all
             be
             of
             one
             mind
             (
             only
             that
             peace
             and
             brotherly
             love
             be
             continued
             ,
             is
             that
             ,
             all
             Christians
             are
             bound
             to
             )
             ;
             much
             less
             certainly
             ,
             that
             this
             Vnity
             should
             be
             by
             a
             submission
             of
             our
             understandings
             to
             an
             
               Infallible
               Judge
            
             ,
             of
             whom
             we
             read
             nothing
             in
             that
             Book
             which
             perswades
             us
             to
             be
             Christians
             :
             and
             without
             which
             freedom
             of
             our
             understandings
             (
             which
             this
             pretended
             Infallibility
             would
             deprive
             us
             of
             )
             we
             could
             never
             have
             been
             judicious
             and
             rational
             Christians
             .
          
           
             
             But
             granting
             that
             wise
             men
             have
             thought
             
               Monarchy
               the
               best
               Government
               in
               it self
            
             ;
             What
             is
             this
             to
             the
             proving
             ,
             what
             
               Government
               Christ
               hath
               appointed
               in
               his
               Church
               ?
            
             For
             that
             is
             the
             best
             Government
             for
             the
             Church
             ,
             not
             which
             Philosophers
             and
             Politicians
             have
             thought
             best
             ,
             but
             which
             our
             Saviour
             hath
             appointed
             in
             his
             Word
             .
             For
             he
             certainly
             knew
             best
             ,
             what
             would
             suit
             with
             the
             conveniencies
             of
             his
             Church
             .
             And
             these
             are
             bold
             and
             insolent
             disputes
             ,
             wherein
             those
             of
             your
             side
             argue
             ,
             
               That
               Christ
               must
               have
               instituted
               a
               Monarchy
               in
               his
               Church
               ,
               because
               all
               Philosophers
               have
               judged
               That
               the
               most
               perfect
               Government
               .
            
             I
             need
             not
             tell
             you
             what
             these
             speeches
             imply
             Christ
             to
             be
             ,
             if
             he
             doth
             not
             follow
             the
             Philosophers
             judgement
             .
             Will
             you
             give
             him
             leave
             to
             judge
             what
             is
             fittest
             for
             his
             Church
             himself
             ?
             or
             do
             you
             think
             he
             hath
             not
             wisdom
             enough
             to
             do
             it
             ,
             unless
             the
             Philosophers
             instruct
             him
             ?
             Let
             us
             therefore
             appeal
             to
             his
             Laws
             to
             see
             what
             Government
             he
             hath
             there
             appointed
             .
             And
             now
             I
             shall
             deal
             more
             closely
             with
             you
             .
             You
             tell
             me
             ,
             
               therein
               Christ
               hath
               appointed
               this
               Monarchical
               Government
               .
            
             But
             I
             may
             be
             nearer
             your
             mind
             ,
             when
             you
             will
             Answer
             me
             these
             following
             Questions
             .
             When
             ,
             and
             where
             did
             any
             wise
             Legislator
             appoint
             a
             matter
             of
             so
             vast
             concernment
             to
             the
             good
             of
             the
             Society
             ,
             as
             the
             
               Supreme
               Government
            
             of
             it
             ,
             and
             express
             no
             more
             of
             it
             in
             his
             Laws
             ,
             than
             Christ
             hath
             done
             of
             this
             
               Monarchical
               Government
            
             of
             the
             Church
             ?
             Is
             there
             not
             particular
             care
             taken
             in
             all
             Laws
             about
             that
             ,
             to
             express
             the
             rights
             of
             Soveraignty
             ,
             to
             hinder
             Vsurpations
             ,
             to
             bind
             all
             to
             obedience
             ,
             to
             determine
             the
             way
             of
             Succession
             by
             descent
             or
             election
             ?
             And
             hath
             Christ
             instituted
             a
             Monarchy
             in
             his
             Church
             and
             said
             nothing
             of
             all
             these
             things
             ?
             When
             the
             utmost
             you
             can
             pretend
             to
             ,
             are
             some
             ambiguous
             places
             ,
             which
             you
             must
             have
             the
             power
             of
             Interpreting
             your
             selves
             ,
             or
             they
             signifie
             nothing
             to
             your
             purpose
             .
             So
             that
             none
             of
             the
             Fathers
             ,
             or
             the
             
               Primitive
               Church
            
             for
             several
             Centuries
             ,
             could
             find
             out
             such
             mysteries
             in
             
               super
               hanc
               Petram
               ,
               dabo
               tibi
               Claves
               ,
            
             and
             
               pasce
               oves
            
             ,
             as
             you
             have
             done
             .
             If
             such
             a
             Monarchy
             had
             been
             appointed
             in
             the
             Church
             ,
             what
             should
             we
             have
             had
             more
             frequent
             mention
             
             of
             in
             the
             Records
             of
             the
             Church
             ,
             than
             of
             this
             ?
             Where
             do
             we
             meet
             with
             any
             Histories
             that
             write
             the
             affairs
             of
             Kingdoms
             for
             some
             hundred
             of
             years
             ,
             and
             never
             mention
             any
             
               Royal
               Acts
            
             of
             the
             Kings
             of
             them
             ?
             If
             St.
             Peters
             being
             at
             Rome
             had
             setled
             the
             Monarchy
             of
             the
             Church
             there
             ,
             what
             more
             famous
             act
             could
             have
             been
             mentioned
             in
             all
             Antiquity
             then
             that
             ?
             What
             notice
             would
             have
             been
             taken
             by
             other
             Churches
             of
             him
             whom
             he
             had
             left
             his
             Successour
             ?
             What
             addresses
             would
             have
             been
             made
             to
             him
             by
             the
             Bishops
             of
             other
             Churches
             ?
             What
             testimonies
             of
             obedience
             and
             submission
             ;
             what
             appeals
             and
             resort
             thither
             ?
             And
             it
             is
             wonderful
             strange
             that
             the
             Histories
             of
             the
             Church
             should
             be
             silent
             in
             these
             grand
             Affairs
             ,
             when
             they
             report
             many
             minute
             things
             even
             during
             the
             hottest
             times
             of
             persecution
             .
             Did
             the
             Christians
             conspire
             together
             in
             those
             times
             not
             to
             let
             their
             posterity
             know
             ,
             Who
             had
             the
             
               Supream
               Government
            
             of
             the
             Church
             then
             ?
             Or
             were
             they
             afraid
             the
             
               Heathen
               Emperours
            
             should
             be
             jealous
             of
             the
             Popes
             ,
             if
             they
             had
             understood
             their
             great
             Authority
             ?
             But
             then
             methinks
             they
             should
             have
             carried
             it
             however
             among
             themselves
             with
             all
             reverence
             and
             submission
             to
             the
             Pope
             ,
             and
             not
             openly
             oppose
             him
             assoon
             as
             ever
             he
             began
             to
             exercise
             any
             Authority
             ,
             as
             in
             the
             case
             of
             Victor
             and
             the
             
               Asian
               Bishops
            
             .
             But
             of
             all
             things
             ,
             it
             seems
             most
             strange
             and
             unaccountable
             to
             me
             ,
             that
             Christ
             should
             have
             instituted
             such
             a
             Monarchy
             in
             his
             Church
             ,
             and
             none
             of
             the
             Apostles
             mention
             any
             thing
             of
             it
             in
             any
             of
             the
             Epistles
             which
             they
             writ
             ,
             in
             which
             are
             several
             things
             concerning
             the
             Peace
             and
             Government
             of
             the
             Church
             :
             nay
             ,
             when
             there
             were
             Schisms
             and
             divisions
             in
             the
             Church
             ,
             and
             that
             on
             the
             account
             of
             their
             Teachers
             ,
             among
             whom
             Cephas
             was
             one
             (
             by
             that
             very
             name
             on
             which
             Christ
             said
             
               he
               would
               build
               his
               Church
            
             )
             and
             yet
             no
             mention
             of
             respect
             more
             to
             him
             ,
             then
             to
             any
             other
             :
             no
             intimation
             of
             what
             power
             St.
             Peter
             had
             for
             the
             Government
             of
             the
             Church
             ,
             as
             the
             Head
             and
             Monarch
             of
             it
             :
             no
             references
             at
             all
             made
             to
             him
             by
             any
             of
             the
             divided
             parties
             of
             the
             Church
             at
             that
             time
             :
             no
             mention
             at
             all
             of
             any
             such
             power
             given
             him
             in
             the
             Epistles
             written
             by
             him
             ,
             but
             he
             writes
             just
             as
             any
             other
             Apostle
             did
             ,
             with
             great
             expressions
             of
             humility
             ;
             and
             ,
             as
             if
             he
             foresaw
             what
             Vsurpations
             would
             be
             in
             the
             Church
             ,
             he
             forbids
             any
             
               Lording
               it
               over
               Gods
               heritage
            
             ,
             and
             calls
             
               Christ
               the
               chief
               Pastour
               of
               the
               Church
               .
            
             And
             this
             he
             doth
             in
             an
             Epistle
             not
             writ
             to
             the
             
               Catholick
               Church
            
             ,
             which
             had
             been
             most
             proper
             for
             him
             if
             
               Head
               of
               the
               Church
            
             ,
             but
             only
             to
             the
             
               dispersed
               Jews
            
             in
             some
             particular
             Provinces
             .
             Can
             any
             one
             then
             imagine
             he
             should
             be
             Monarch
             of
             the
             Church
             ,
             and
             no
             act
             of
             his
             ,
             as
             such
             ,
             recorded
             at
             all
             of
             him
             ;
             but
             carrying
             himself
             with
             all
             humility
             ,
             not
             fixing
             himself
             as
             
               Head
               of
               the
               Church
            
             in
             any
             Chair
             ,
             but
             going
             up
             and
             down
             from
             one
             place
             to
             another
             ,
             as
             the
             rest
             of
             the
             Apostles
             for
             promoting
             the
             
               Gospel
               of
               Christ
            
             ?
             To
             conclude
             all
             ;
             Is
             it
             possible
             to
             conceive
             there
             should
             be
             a
             Monarch
             appointed
             by
             Christ
             in
             the
             Church
             ,
             and
             yet
             the
             Apostle
             when
             he
             reckons
             up
             those
             offices
             which
             Christ
             had
             set
             in
             the
             Church
             ,
             speak
             not
             one
             word
             of
             him
             :
             he
             mentions
             
               Apostles
               ,
               Prophets
               ,
               Evangelists
               ,
               Pastours
               and
               Teachers
            
             ;
             but
             the
             chief
             of
             all
             is
             omitted
             ,
             and
             he
             to
             whom
             the
             care
             of
             all
             the
             rest
             is
             committed
             ;
             
             and
             in
             whose
             Authority
             the
             welfare
             ,
             peace
             ,
             and
             unity
             of
             the
             Church
             is
             secured
             .
             These
             things
             to
             me
             seem
             so
             incredible
             ,
             that
             till
             you
             have
             satisfied
             my
             mind
             in
             these
             Questions
             ,
             I
             must
             needs
             judge
             this
             pretended
             Monarchy
             in
             the
             Church
             to
             be
             one
             of
             the
             greatest
             Figments
             ever
             were
             in
             the
             Christian
             world
             .
             And
             thus
             I
             have
             at
             large
             considered
             your
             Argument
             from
             Reason
             ,
             Why
             there
             should
             be
             such
             a
             Monarchy
             in
             the
             Church
             ;
             which
             I
             have
             the
             rather
             done
             ,
             because
             it
             is
             one
             of
             the
             great
             things
             in
             dispute
             between
             us
             ,
             and
             because
             
             the
             most
             plausible
             Argument
             brought
             for
             it
             ,
             is
             ,
             
               The
               necessity
               of
               it
               in
               order
               to
               the
               Churches
               peace
               ,
            
             which
             Monarchy
             being
             the
             best
             of
             Governments
             would
             the
             most
             tend
             to
             promote
             .
             To
             return
             now
             to
             his
             Lordship
             .
          
           
             
             He
             brings
             an
             evidence
             out
             of
             Antiquity
             against
             the
             acknowledgement
             of
             any
             such
             Monarchy
             in
             the
             Church
             
               from
               the
            
             literae
             communicatoriae
             
               which
               certified
               from
               one
               great
               Patriarch
               to
               another
               ,
            
             
             
               Who
               were
               fit
               or
               unfit
               to
               be
               admitted
               to
               their
               Communion
               ,
               upon
               any
               occasion
               of
               repairing
               from
               one
               See
               to
               another
               .
               And
               these
               were
               sent
               mutually
               ,
               and
               as
               freely
               in
               the
               same
               manner
               from
            
             Rome
             
               to
               the
               other
               Patriarchs
               ,
               as
               from
               them
               to
               it
               .
               Out
               of
               which
            
             (
             saith
             his
             Lordship
             )
             
               I
               think
               this
               will
               follow
               most
               directly
               ,
               that
               the
               Church-Government
               then
               was
               Aristocratical
               .
               For
               had
               the
               Bishop
               of
            
             Rome
             
               been
               then
               accounted
               sole
               Monarch
               of
               the
               Church
               ,
               and
               been
               put
               into
               the
               definition
               of
               the
               Church
               (
               as
               he
               is
               now
               by
            
             Bellarmin
             )
             
               all
               these
               communicatory
               Letters
               should
               have
               been
               directed
               from
               him
               to
               the
               rest
               ,
               as
               whose
               admittance
               ought
               to
               be
               a
               rule
               for
               all
               to
               communicate
               ;
               but
               not
               from
               others
               to
               him
               ,
               at
               least
               not
               in
               that
               even
               equal
               brotherly
               way
               ,
               as
               now
               they
               appear
               to
               be
               written
               .
               For
               it
               is
               no
               way
               probable
               the
               Bishops
               of
            
             Rome
             ,
             
               which
               even
               then
               sought
               their
               own
               greatness
               too
               much
               ,
               would
               have
               submitted
               to
               the
               other
               Patriarchs
               voluntarily
               ,
               had
               not
               the
               very
               course
               of
               the
               Church
               put
               it
               upon
               them
               .
            
             
             To
             this
             you
             Answer
             ,
             
               That
               these
            
             literae
             communicatoriae
             
               do
               rather
               prove
               our
               assertion
               ,
               being
               ordained
               by
            
             Sixtus
             1
             ,
             
               in
               favour
               of
               such
               Bishops
               as
               were
               called
               to
            
             Rome
             ,
             
               or
               otherwise
               forced
               to
               repair
               thither
               ;
               to
               the
               end
               they
               might
               without
               scruple
               ,
               be
               received
               into
               their
               own
               Diocese
               at
               their
               return
               :
               having
               also
               decreed
               ,
               that
               without
               such
               letters
               communicatory
               ,
               none
               in
               such
               case
               should
               be
               admitted
               .
               But
               that
               these
               letters
               should
               be
               sent
               from
               other
               Bishops
               to
            
             Rome
             
               in
               such
               an
               even
               ,
               equal
               ,
               and
               brotherly
               way
               ,
               you
               say
               ,
               is
               one
               of
               his
               Lordships
               Chimaera's
               .
               But
               this
               difference
               ,
               or
               inequality
               you
               pretend
               to
               be
               in
               them
               ;
               that
               those
               to
               the
               Pope
               were
               meerly
               Testimonial
               ;
               those
               from
               him
               were
               Mandatory
               ,
               witness
            
             (
             say
             you
             )
             
               the
               case
               of
               St.
            
             Athanasius
             
               and
               other
               Bishops
               restored
               by
               the
               Popes
               communicatory
               letters
               .
               But
               supposing
               them
               equal
               ,
               you
               say
               ,
               it
               only
               shewed
               the
               Popes
               humility
               ;
               and
               ought
               to
               be
               no
               prejudice
               to
               his
               just
               authority
               ,
               and
               his
               right
               and
               power
               to
               do
               otherwise
               if
               he
               saw
               cause
               .
            
             But
             all
             this
             depends
             upon
             a
             meer
             fiction
             ,
             
               viz.
               That
               these
               communicatory
               letters
               were
               ordained
               by
            
             Sixtus
             1
             ,
             
               in
               favour
               of
               such
               Bishops
               as
               were
               called
               to
            
             Rome
             ,
             
               than
               which
               nothing
               can
               be
               more
               improbable
               .
            
             But
             I
             do
             not
             say
             ,
             that
             this
             is
             a
             Chimaera
             of
             your
             own
             Brains
             ,
             
             for
             you
             follow
             Baronius
             in
             it
             :
             for
             which
             he
             produceth
             no
             other
             evidence
             ,
             but
             the
             Authour
             of
             the
             lives
             of
             the
             Popes
             :
             but
             Binius
             adds
             that
             which
             seems
             to
             have
             been
             the
             first
             ground
             of
             it
             ,
             which
             is
             the
             second
             
               decretal
               Epistle
               of
            
             Sixtus
             1
             ,
             in
             which
             that
             Decree
             is
             extant
             :
             But
             whosoever
             considers
             the
             notorious
             forgery
             of
             those
             
               decretal
               Epistles
            
             (
             as
             will
             be
             more
             manifested
             where
             you
             contend
             for
             them
             )
             on
             which
             account
             they
             are
             slighted
             by
             
               Card.
               Perron
            
             ,
             
             and
             in
             many
             places
             by
             Baronius
             himself
             ,
             will
             find
             little
             cause
             to
             triumph
             in
             this
             Epistle
             of
             Sixtus
             1.
             
             And
             whoever
             reflects
             on
             the
             state
             of
             those
             times
             in
             which
             Sixtus
             lived
             ,
             will
             find
             it
             improbable
             enough
             ,
             that
             the
             Pope
             should
             take
             to
             himself
             so
             much
             Authority
             to
             summon
             Bishops
             to
             him
             ,
             and
             to
             order
             that
             none
             should
             be
             admitted
             without
             
               Communicatory
               letters
            
             from
             him
             .
             It
             is
             not
             here
             a
             place
             to
             enquire
             into
             the
             several
             sorts
             of
             those
             letters
             which
             passed
             among
             the
             Bishops
             of
             the
             Primitive
             Church
             ,
             whether
             the
             
               Canonical
               ,
               Pacifical
               ,
               Ecclesiastical
            
             ,
             and
             Communicatory
             ,
             were
             all
             one
             ;
             and
             what
             difference
             there
             was
             between
             the
             
               Communicatory
               letters
            
             granted
             to
             Travellers
             ,
             in
             order
             to
             their
             Communion
             with
             forrain
             Churches
             ,
             and
             those
             letters
             which
             were
             sent
             from
             one
             Patriarch
             to
             another
             .
             But
             this
             is
             sufficiently
             evident
             ,
             that
             those
             letters
             which
             were
             
             the
             
               tessera
               hospitalitatis
            
             ,
             as
             Tertullian
             calls
             it
             ,
             the
             Pass-port
             for
             Communion
             in
             forrain
             Churches
             ,
             had
             no
             more
             respect
             to
             the
             Bishop
             of
             Rome
             ,
             than
             to
             any
             other
             
               Catholick
               Bishop
            
             .
             Therefore
             the
             Council
             of
             Antioch
             passeth
             two
             Canons
             concerning
             them
             ;
             one
             ,
             
             
               That
               no
               Traveller
               should
               be
               received
               without
               them
            
             ;
             another
             ,
             
               That
               none
               but
               Bishops
               should
               give
               them
               .
            
             And
             that
             all
             Bishops
             did
             equally
             grant
             them
             to
             all
             places
             ,
             
             appears
             by
             that
             passage
             in
             St.
             Austin
             ,
             in
             his
             Epistle
             to
             Eusebius
             and
             the
             other
             Donatists
             ,
             relating
             the
             conference
             he
             had
             with
             
               Fortunius
               a
               Bishop
               of
               that
               party
            
             ;
             wherein
             St.
             Austin
             asked
             him
             ,
             
               Whether
               he
               could
               give
               communicatory
               letters
               whither
               he
               pleased
               ?
               for
               by
               that
               means
               it
               might
               be
               easily
               determined
               whether
               he
               had
               communion
               with
               the
               whole
               Catholick
               Church
               ,
               or
               no.
            
             From
             whence
             it
             follows
             ,
             that
             any
             
               Catholick
               Bishop
            
             might
             without
             any
             respect
             to
             the
             Bishop
             of
             Rome
             grant
             
               Communicatory
               letters
            
             to
             all
             forrain
             Churches
             .
             And
             the
             enjoying
             of
             that
             Communion
             which
             was
             consequent
             upon
             these
             letters
             ,
             is
             all
             that
             Optatus
             means
             in
             that
             known
             saying
             of
             his
             ,
             that
             they
             had
             Communion
             with
             Siricius
             at
             
               Rome
               ,
               commercio
               formatarum
            
             ,
             
             by
             the
             use
             of
             these
             
               communicatory
               letters
            
             .
             But
             besides
             these
             ,
             there
             were
             other
             letters
             ,
             which
             every
             Patriarch
             sent
             to
             the
             rest
             upon
             his
             first
             installment
             ,
             which
             were
             call'd
             their
             
               Synodical
               Epistles
            
             ,
             and
             these
             contained
             the
             profession
             of
             their
             Faith
             ;
             and
             the
             answers
             to
             them
             did
             denote
             their
             Communion
             with
             them
             .
             Since
             therefore
             these
             were
             sent
             to
             all
             the
             Patriarchs
             indifferently
             ,
             and
             not
             barely
             to
             the
             
               Bishop
               of
               Rome
            
             ;
             there
             appears
             no
             difference
             at
             all
             in
             the
             letters
             sent
             to
             or
             from
             him
             and
             the
             other
             Patriarchs
             on
             this
             occasion
             .
             As
             for
             your
             instance
             of
             the
             
               Popes
               restoring
            
             Athanasius
             ,
             I
             have
             sufficiently
             answered
             it
             already
             ;
             and
             if
             the
             Popes
             letter
             were
             never
             so
             Mandatory
             (
             as
             it
             was
             not
             )
             yet
             we
             see
             it
             took
             no
             effect
             among
             the
             
               Eastern
               Bishops
            
             :
             and
             therefore
             they
             were
             of
             his
             Lordships
             mind
             ,
             
               That
               the
               Government
               of
               the
               Church
               was
               not
               Monarchical
               ,
               but
               Aristocratical
               .
            
             I
             did
             expect
             here
             to
             have
             met
             with
             the
             pretended
             Epistle
             of
             Atticus
             of
             Constantinople
             about
             the
             manner
             of
             making
             
               formed
               letters
            
             ,
             wherein
             one
             Π
             is
             said
             to
             be
             for
             the
             honour
             of
             St.
             Peter
             ;
             but
             since
             you
             pass
             it
             over
             ,
             on
             this
             occasion
             ,
             I
             hope
             you
             are
             convinced
             of
             the
             Forgery
             of
             it
             .
          
           
             In
             the
             beginning
             of
             your
             next
             Chapter
             (
             which
             because
             of
             the
             coherence
             of
             the
             matter
             I
             handle
             with
             this
             )
             you
             find
             great
             fault
             with
             his
             
               Lordship
               for
               a
               Marginal
               citation
               out
               of
            
             Gerson
             ,
             
             
             
               because
               he
               supposeth
               that
            
             Gersons
             
               judgement
               ,
               was
               ,
               that
               the
               Church
               might
               continue
               without
               a
               Monarchical
               head
               ,
               because
               he
               writ
               a
               Tract
            
             de
             Auferibilitate
             Papae
             ;
             whereas
             ,
             you
             say
             ,
             
               Gersons
               drift
               is
               only
               to
               shew
               how
               many
               several
               waies
               the
               Pope
               may
               be
               taken
               away
               ,
               that
               is
               ,
               deprived
               of
               his
               office
               ,
               and
               cease
               to
               be
               Pope
               as
               to
               his
               own
               person
               ,
               so
               that
               the
               Church
               ,
            
             pro
             tempore
             ,
             
               till
               another
               be
               chosen
               shall
               be
               without
               her
               visible
               Head.
            
             But
             although
             the
             truth
             of
             what
             his
             Lordship
             proves
             ,
             doth
             not
             at
             all
             depend
             upon
             this
             Testimony
             of
             Gerson
             ,
             which
             was
             only
             a
             
               Marginal
               citation
            
             ;
             yet
             since
             you
             so
             boldly
             accuse
             him
             for
             a
             
               false
               allegation
            
             ,
             we
             must
             further
             examine
             how
             pertinent
             this
             Testimony
             is
             to
             that
             which
             his
             Lordship
             brought
             it
             for
             .
             The
             sentence
             to
             which
             this
             Citation
             of
             Gerson
             refers
             ,
             is
             this
             .
             
               For
               they
               are
               no
               mean
               ones
               ,
            
             
             
               who
               think
               our
               Saviour
               Christ
               left
               the
               Church-militant
               in
               the
               hands
               of
               the
               Apostles
               ,
               and
               their
               Successours
               ,
               in
               an
               Aristocratical
               ,
               or
               rather
               a
               mixt
               Government
               ;
               and
               that
               the
               Church
               is
               not
               Monarchical
               ,
               otherwise
               than
               the
               Triumphant
               and
               Militant
               make
               one
               body
               under
               Christ
               the
               Head.
            
             Over
             against
             these
             words
             ,
             that
             Tract
             of
             
               Gerson
               de
               Auferibilitate
               Papae
            
             is
             cited
             .
             If
             therefore
             so
             much
             be
             contained
             in
             that
             Book
             as
             makes
             good
             this
             ,
             which
             his
             Lordship
             sayes
             ;
             he
             is
             not
             so
             much
             guilty
             of
             false
             
             alledging
             Gerson
             ,
             as
             you
             are
             of
             falsly
             accusing
             him
             .
             To
             make
             this
             clear
             ,
             we
             must
             consider
             what
             Gersons
             design
             was
             in
             writing
             that
             Book
             ,
             and
             what
             his
             opinion
             therein
             is
             concerning
             the
             
               Churches
               Government
            
             .
             It
             is
             well
             known
             ,
             that
             his
             Book
             was
             written
             upon
             the
             occasion
             of
             the
             Council
             of
             Constance
             in
             the
             time
             of
             the
             great
             Schism
             between
             the
             three
             Popes
             ;
             and
             that
             the
             design
             of
             it
             ,
             is
             ,
             to
             make
             it
             appear
             that
             it
             was
             in
             the
             power
             of
             the
             Council
             to
             depose
             the
             Popes
             ,
             
             and
             suspend
             them
             from
             all
             Jurisdiction
             in
             the
             Church
             .
             Therefore
             ,
             he
             saith
             ,
             
               That
               the
               Pope
               may
               not
               only
               lose
               his
               office
               by
               voluntary
               cession
               ;
               but
               that
               in
               many
               cases
               he
               may
               be
               deprived
               by
               the
               Church
               ,
               or
               by
               a
               General
               Council
               representing
               the
               Church
               ,
               whether
               he
               consent
               to
               it
               or
               no
               :
            
             Nay
             ,
             in
             the
             next
             consideration
             ,
             he
             saith
             ,
             
               That
               he
               may
               be
               deprived
               by
               a
               General
               Council
               which
               is
               celebrated
               without
               his
               consent
               or
               against
               his
               will
            
             ;
             And
             ,
             in
             the
             following
             consideration
             adds
             ,
             
               That
               this
               may
               be
               done
               not
               only
               declaratively
               ,
               but
               juridically
               :
            
             the
             Question
             now
             comes
             to
             this
             ,
             Whether
             a
             person
             who
             asserts
             these
             things
             ,
             doth
             believe
             the
             Government
             of
             the
             
               Militant
               Church
            
             to
             be
             Monarchical
             ,
             and
             not
             rather
             Aristocratical
             and
             
               mixt
               Government
            
             ?
             And
             I
             dare
             appeal
             to
             any
             mans
             reason
             ,
             whether
             that
             may
             be
             accounted
             a
             
               Monarchical
               Government
            
             ,
             where
             he
             that
             is
             Supream
             may
             be
             deposed
             and
             deprived
             of
             his
             office
             in
             a
             
               Juridical
               manner
            
             ,
             by
             a
             Senate
             that
             hath
             Authority
             to
             do
             these
             things
             ?
             For
             it
             is
             apparent
             ,
             the
             
               Supream
               power
            
             lyes
             in
             the
             Senate
             and
             not
             the
             Prince
             ,
             and
             that
             the
             Prince
             is
             only
             a
             
               Ministerial
               Head
            
             under
             them
             .
             And
             this
             is
             plainly
             Gersons
             opinion
             as
             to
             the
             Church
             ;
             although
             therefore
             he
             may
             allow
             the
             supream
             
               Ministerial
               Authority
            
             to
             be
             in
             the
             Pope
             ,
             (
             which
             is
             all
             your
             Citations
             prove
             )
             yet
             the
             radical
             and
             intrinsecal
             power
             lyes
             in
             the
             Church
             ,
             which
             being
             represented
             in
             a
             
               General
               Council
            
             ,
             may
             depose
             the
             Pope
             from
             his
             Authority
             in
             the
             Church
             .
             And
             the
             truth
             is
             ,
             this
             opinion
             of
             Gerson
             makes
             the
             Fundamental
             power
             of
             the
             Church
             to
             be
             Democratical
             ,
             and
             that
             the
             
               Supream
               exercise
            
             is
             by
             Representatives
             in
             a
             
               General
               Council
            
             ,
             and
             that
             the
             Pope
             at
             the
             highest
             ,
             is
             ,
             but
             a
             Ministerial
             and
             
               accountable
               Head.
            
             And
             therefore
             Spalatensis
             truly
             observes
             ,
             
               That
               this
               opinion
               of
            
             Gerson
             (
             which
             is
             the
             same
             with
             that
             of
             the
             
               Paris
               Divines
            
             ,
             of
             which
             he
             speaks
             )
             
               doth
               only
               in
               words
               attribute
               supream
               Ecclesiastical
               jurisdiction
               to
               the
               Pope
               ,
            
             
             
               but
               in
               reality
               it
               takes
               it
               quite
               away
               from
               him
               .
            
             And
             this
             is
             the
             same
             Doctrine
             which
             then
             prevailed
             in
             the
             
               Council
               of
               Constance
            
             ,
             and
             afterwards
             at
             Basil
             ,
             as
             may
             be
             seen
             at
             large
             in
             their
             
               Synodical
               Epistle
            
             ,
             defended
             by
             
               Richerius
               ,
               Vigorius
            
             ,
             and
             others
             .
             Now
             let
             any
             man
             of
             reason
             judge
             ,
             whether
             ,
             notwithstanding
             your
             charge
             of
             
               false
               citation
            
             ,
             (
             from
             some
             expressions
             intimating
             only
             a
             
               Ministerial
               Headship
            
             )
             his
             Lordship
             did
             not
             very
             pertinently
             cite
             this
             Tract
             of
             Gersons
             ,
             to
             prove
             
               that
               no
               mean
               persons
               did
               think
               the
               Church
               Militant
               ,
               not
               to
               be
               Governed
               by
               a
               Monarchical
               ,
               but
               by
               an
               Aristocratical
               or
               mixt
               Government
               ?
            
          
           
             But
             no
             sooner
             is
             this
             marginal
             citation
             cleared
             ,
             but
             the
             charge
             is
             renewed
             about
             another
             ,
             
             
             viz.
             St.
             Hierom
             ;
             yet
             here
             you
             dare
             not
             charge
             his
             Lordship
             with
             a
             false
             allegation
             ,
             but
             you
             are
             put
             to
             your
             shifts
             to
             get
             off
             this
             Testimony
             as
             well
             as
             you
             can
             .
             For
             ,
             St.
             Hierom
             saying
             expresly
             in
             his
             Epistle
             to
             
               Evagrius
               ,
               Vbicunque
               fuerit
               Episcopus
               ,
               sive
               Romae
               ,
               sive
               Eugubii
               ,
               sive
               Constantinopoli
               ,
               sive
               Rhegii
               ,
               &c.
               ejusdem
               meriti
               est
               ,
               ejusdem
               est
               &
               sacerdotii
            
             ;
             his
             Lordship
             might
             well
             inferr
             ,
             
               That
               doubtless
               he
               thought
               not
               of
               the
               Roman
               Bishops
               Monarchy
               .
               For
               what
               Bishop
               ,
            
             saith
             he
             ,
             
               is
               of
               the
               same
               merit
               or
               the
               same
               degree
               in
               the
               Priesthood
               with
               the
               Pope
               ,
               as
               things
               are
               now
               carried
               at
            
             Rome
             ?
             To
             this
             you
             Answer
             ,
             
               That
               he
               speaks
               not
               of
               the
               Pope
               ,
               as
               he
               is
               Pope
               ,
               or
               in
               respect
               of
               that
               eminent
               Authority
               ,
               which
               belongs
               to
               him
               as
               St.
            
             Peters
             
               Successour
               ,
               
               but
               only
               compares
               him
               with
               another
               private
               Bishop
               ,
               in
               respect
               of
               meer
               character
               or
               power
               of
               a
               Bishop
               ,
               as
               Bishop
               only
               .
            
             But
             though
             this
             be
             all
             which
             any
             of
             your
             party
             ever
             since
             the
             Reformation
             have
             been
             able
             to
             Answer
             to
             this
             place
             ;
             yet
             nothing
             looks
             more
             like
             a
             meer
             shift
             than
             this
             doth
             .
             For
             had
             St.
             Hierom
             only
             compared
             these
             Bishops
             together
             in
             regard
             of
             their
             order
             ,
             was
             not
             Sacerdotium
             enough
             to
             express
             that
             by
             ;
             if
             St.
             Hierom
             had
             said
             only
             ,
             that
             all
             Bishops
             are
             
               ejusdem
               sacerdotii
            
             ,
             there
             might
             have
             been
             some
             plausible
             pretence
             for
             this
             distinction
             ;
             but
             when
             he
             adds
             
               ejusdem
               meriti
            
             too
             ,
             he
             wholly
             precludes
             the
             possibility
             of
             your
             evading
             that
             way
             .
             For
             ,
             What
             doth
             merit
             here
             stand
             for
             as
             distinct
             from
             Priesthood
             ,
             if
             it
             imports
             not
             something
             besides
             what
             belongs
             to
             
               Bishops
               as
               Bishops
            
             ?
             What
             can
             merit
             here
             signifie
             ,
             but
             some
             greater
             
               Power
               ,
               Authority
            
             ,
             and
             Jurisdiction
             given
             by
             Christ
             to
             one
             Bishop
             above
             another
             .
             St.
             Hierom
             was
             not
             so
             sensless
             ,
             as
             not
             to
             see
             that
             the
             
               Bishops
               of
               Rome
               ,
               Constantinople
               ,
               and
               Alexandria
               ,
            
             had
             greater
             Authority
             ,
             and
             larger
             Jurisdiction
             in
             the
             Church
             ,
             then
             the
             petty
             Bishops
             of
             
               Eugubium
               ,
               Rhegium
            
             ,
             and
             Tanis
             ;
             but
             all
             this
             he
             knew
             well
             enough
             came
             by
             the
             custom
             of
             the
             Church
             ,
             that
             one
             Bishop
             should
             have
             larger
             power
             in
             the
             Church
             then
             another
             .
             But
             (
             saith
             he
             )
             if
             you
             come
             to
             urge
             us
             with
             what
             ought
             to
             be
             practised
             in
             the
             Church
             ,
             then
             ,
             saith
             he
             ,
             
               Orbis
               major
               est
               urbe
            
             ,
             it
             is
             no
             one
             City
             ,
             as
             that
             of
             Rome
             (
             which
             he
             particularly
             instanceth
             in
             )
             which
             can
             prescribe
             to
             the
             whole
             world
             ;
             For
             (
             saith
             he
             )
             
               all
               Bishops
               are
               of
               equal
               merit
               ,
               and
               the
               same
               Priesthood
               wheresoever
               they
               are
               ,
               whether
               at
            
             Rome
             
               or
               elsewhere
            
             .
             So
             that
             it
             is
             plain
             to
             all
             ,
             but
             such
             as
             wilfully
             blind
             themselves
             ,
             that
             St.
             Hierom
             speaks
             not
             of
             that
             ,
             which
             you
             call
             ,
             
               the
               Character
               of
               Bishops
            
             ,
             but
             of
             the
             Authority
             of
             them
             ;
             for
             that
             very
             word
             he
             useth
             immediately
             before
             ,
             
               Si
               authoritas
               quaeritur
               ,
               orbis
               major
               est
               urbe
               .
            
             And
             where
             do
             you
             ever
             find
             merit
             applyed
             to
             the
             
               Bishops
               Character
            
             ?
             They
             who
             say
             ,
             It
             is
             understood
             of
             the
             
               merit
               of
               good
               life
            
             make
             St.
             Hierom
             speak
             non-sense
             .
             For
             are
             all
             Bishops
             of
             the
             
               same
               merit
               of
               good
               life
            
             ?
             But
             we
             need
             not
             go
             out
             of
             Rome
             for
             the
             proper
             importance
             of
             merit
             here
             .
             For
             in
             the
             
               third
               Roman
               Synod
               under
            
             Symmachus
             ,
             
             that
             very
             word
             is
             used
             concerning
             Authority
             and
             Principality
             in
             the
             Church
             ;
             
               ejus
               sedi
               primum
               Petri
               Apostoli
               meritum
               sive
               principatus
               ,
               deinde
               Conciliorum
               venerandorum
               authoritas
               ,
               &c.
            
             where
             Binius
             confesseth
             an
             account
             is
             given
             of
             the
             Supremacy
             of
             the
             Bishop
             of
             Rome
             ,
             the
             first
             ground
             of
             which
             St.
             
               Peters
               merit
               or
               principality
            
             ;
             apply
             now
             but
             this
             sense
             to
             S.
             Hierom
             ,
             and
             he
             may
             be
             very
             easily
             understood
             ,
             All
             Bishops
             are
             
               ejusdem
               meriti
               sive
               principatus
               ,
               of
               the
               same
               merit
               ,
               Dignity
               or
               Authority
               in
               the
               Church
               .
            
             But
             you
             say
             ,
             
               he
               speaks
               not
               of
               the
               Pope
               ,
               as
               he
               is
               Pope
               :
            
             good
             reason
             for
             it
             ,
             for
             St.
             Hierom
             knew
             no
             such
             Supremacy
             in
             the
             Pope
             ,
             as
             he
             now
             challengeth
             .
             And
             can
             you
             think
             ,
             if
             St.
             Hierom
             had
             believed
             such
             an
             authority
             in
             the
             Pope
             as
             you
             do
             ,
             he
             would
             ever
             have
             used
             such
             words
             as
             these
             are
             ,
             to
             compare
             him
             with
             the
             poor
             Bishop
             of
             Agobio
             in
             Merit
             and
             Priesthood
             .
             I
             cannot
             perswade
             my self
             you
             can
             think
             so
             ,
             only
             something
             must
             be
             said
             for
             the
             cause
             you
             have
             undertaken
             to
             defend
             .
             And
             since
             ,
             Bellarmine
             ,
             and
             such
             great
             men
             ,
             had
             gone
             before
             you
             ,
             you
             could
             not
             believe
             there
             were
             any
             absurdity
             in
             saying
             as
             they
             did
             .
             Still
             you
             say
             ,
             
               He
               doth
               not
               speak
               of
               that
               Authority
               which
               belongs
               to
               the
               Bishop
               of
            
             Rome
             ,
             
               as
               S.
            
             Peter
             
               's
               Successor
            
             .
             But
             if
             you
             would
             but
             read
             a
             little
             further
             ,
             you
             might
             see
             that
             S.
             Hierom
             speaks
             of
             all
             Bishops
             ,
             whether
             at
             Rome
             ,
             or
             
               Eugubium
               ,
               &c.
            
             as
             equally
             the
             
               Apostles
               Successors
               :
               For
               ,
               it
               is
               neither
            
             (
             saith
             he
             )
             
               riches
               or
               poverty
               which
               makes
               Bishops
               higher
               or
               lower
               .
               Caeterùm
               omnes
               Apostolorum
               successores
               sunt
            
             ;
             but
             they
             are
             all
             the
             Apostles
             Successors
             ;
             therefore
             he
             speaks
             of
             
             them
             with
             relation
             to
             that
             Authority
             which
             they
             derived
             from
             the
             Apostles
             .
             And
             never
             had
             there
             been
             greater
             necessity
             for
             him
             to
             speak
             of
             the
             
               Popes
               succeeding
               S.
               Peter
            
             in
             the
             Supremacy
             over
             the
             Church
             than
             here
             ,
             if
             he
             had
             known
             any
             such
             thing
             ,
             but
             he
             must
             be
             excused
             ,
             he
             was
             ignorant
             of
             it
             .
             
               No
               ,
               that
               he
               could
               not
               be
            
             (
             say
             you
             again
             )
             
               for
               he
               speaks
               of
               it
               elsewhere
               ,
               and
               therefore
               he
               must
               be
               so
               understood
               there
               ,
               as
               that
               he
               neither
               contradict
               nor
               condemn
               himself
               .
            
             But
             if
             the
             Epistle
             to
             Damasus
             be
             all
             your
             evidence
             for
             it
             ,
             a
             sufficient
             account
             hath
             been
             given
             of
             that
             already
             :
             
               therefore
               you
               add
               more
            
             ,
             and
             bid
             us
             go
             find
             them
             out
             ,
             to
             see
             ,
             Whether
             they
             make
             for
             the
             purpose
             or
             no.
             I
             am
             sure
             your
             first
             doth
             not
             out
             of
             his
             Commentary
             on
             the
             13.
             
             Psalm
             ,
             because
             it
             only
             speaks
             of
             S.
             
               Peters
               being
               Head
               of
               the
               Church
               ,
            
             and
             not
             of
             the
             the
             Popes
             ,
             and
             that
             may
             import
             only
             dignity
             and
             preheminence
             ,
             without
             authority
             and
             jurisdiction
             :
             besides
             ,
             that
             Commentary
             on
             the
             Psalms
             is
             rejected
             as
             spurious
             by
             
               Erasmus
               ,
               Sixtus
               Senensis
            
             ,
             and
             many
             others
             among
             your selves
             .
             Your
             second
             ,
             
               ad
               Demetriadem
               Virginem
            
             ,
             is
             much
             less
             to
             your
             purpose
             ;
             for
             that
             only
             speaks
             of
             Innocentius
             coming
             after
             Anastasius
             at
             
               Rome
               ,
               qui
               Apostolicae
               Cathedrae
               &
               supradicti
               viri
               successor
               &
               filius
               est
               ,
               Who
               succeeded
               him
               in
               the
               Apostolical
               Chair
            
             ;
             But
             ,
             Do
             you
             not
             know
             that
             there
             were
             many
             
               Apostolical
               Chairs
            
             besides
             that
             of
             Rome
             ,
             and
             had
             every
             one
             of
             them
             supreme
             authority
             over
             the
             Church
             of
             God
             ?
             What
             ,
             that
             should
             be
             on
             the
             16.
             of
             S.
             Matthew
             ,
             I
             cannot
             imagine
             ,
             unless
             it
             be
             that
             S.
             Peter
             is
             called
             
               Princeps
               Apostolorum
            
             ,
             which
             honour
             we
             deny
             him
             not
             ,
             or
             that
             he
             saith
             ,
             
               Aedificabo
               Ec●lesiam
               meam
               super
               te
            
             :
             But
             how
             these
             things
             concern
             the
             
               Popes
               Authority
            
             ,
             unless
             you
             had
             further
             enlightened
             us
             ,
             I
             cannot
             understand
             .
             That
             ep
             .
             54.
             
               ad
               Marcellam
            
             ,
             is
             of
             the
             same
             nature
             with
             the
             last
             ,
             for
             the
             words
             which
             I
             suppose
             you
             mean
             ,
             are
             ,
             
               Petrus
               super
               quem
               Dominus
               funda●it
               Ecclesiam
            
             ;
             and
             if
             you
             see
             ,
             what
             Erasmus
             saith
             upon
             that
             place
             ,
             you
             will
             have
             little
             cause
             to
             boast
             much
             of
             it
             .
             Your
             last
             place
             is
             ,
             l.
             1.
             
             
               Cont.
               Lucifer
            
             ;
             which
             I
             suppose
             to
             be
             that
             commonly
             cited
             thence
             ;
             
               Ecclesiae
               salus
               in
               summi
               Sacerdotis
               dignitate
               pendet
            
             ;
             but
             there
             even
             
               Marianus
               Victorius
            
             will
             tell
             you
             ,
             it
             is
             understood
             of
             every
             
               ordinary
               Bishop
            
             ,
             Thus
             I
             have
             taken
             the
             pains
             to
             search
             those
             places
             you
             nakedly
             refer
             us
             to
             in
             S.
             Hierom
             ,
             and
             find
             him
             far
             enough
             from
             the
             least
             danger
             of
             contradicting
             or
             condemning
             himself
             ,
             as
             to
             any
             thing
             which
             is
             here
             spoken
             by
             him
             .
             So
             that
             we
             see
             S.
             Hierom
             remains
             a
             sufficient
             testimony
             against
             the
             
               Popes
               Monarchical
               Government
            
             of
             the
             Church
             .
          
           
             His
             Lordship
             further
             argues
             against
             this
             Monarchy
             in
             the
             
               Church
               from
               the
               great
               and
               undoubted
               Rule
               given
               by
            
             Optatus
             ;
             
             
             
               that
               wheresoever
               there
               is
               a
               Church
               ,
            
             
             
               there
               the
               Church
               is
               in
               the
               Common-wealth
               ,
               and
               not
               the
               Common-wealth
               in
               the
               Church
               .
               And
               so
               also
               the
               Church
               was
               in
               the
               Roman
               Empire
               .
               Now
               from
               this
               ground
            
             (
             saith
             his
             Lordship
             )
             
               I
               argue
               thus
               .
               If
               the
               Church
               be
               within
               the
               Empire
               ,
               or
               other
               Kingdom
               ,
               't
               is
               impossible
               the
               Government
               of
               the
               Church
               should
               be
               Monarchical
               .
               For
               no
               Emperour
               or
               King
               will
               endure
               another
               King
               within
               his
               Dominion
               ,
               that
               shall
               be
               greater
               than
               himself
               ,
               since
               the
               very
               enduring
               it
               makes
               him
               that
               endures
               it
               upon
               the
               matter
               no
               Monarch
               .
            
             
             Your
             answer
             to
             this
             ,
             is
             ,
             
               That
               these
               two
               Kingdoms
               are
               of
               different
               natures
               ,
               the
               one
               spiritual
               ,
               the
               other
               temporal
               :
               the
               one
               exercised
               only
               in
               such
               things
               as
               concern
               the
               worship
               of
               God
               ,
               and
               the
               Eternal
               Salvation
               of
               souls
               ;
               the
               other
               in
               affairs
               that
               concern
               this
               world
               only
               .
            
             Surely
             you
             would
             perswade
             us
             ,
             we
             had
             never
             heard
             of
             much
             less
             read
             
               Bellarmin's
               first
               Book
               de
               Pontifice
            
             ,
             about
             the
             
               Popes
               Temporal
               Power
            
             ,
             which
             was
             fain
             to
             get
             license
             for
             the
             other
             four
             to
             pass
             at
             Rome
             ;
             and
             although
             he
             minces
             the
             matter
             as
             much
             as
             may
             be
             ,
             and
             much
             more
             
             than
             Baronius
             and
             others
             did
             ,
             who
             pleaded
             downright
             for
             the
             
               Popes
               Temporal
               Power
            
             ;
             yet
             he
             must
             be
             a
             very
             weak
             Prince
             ,
             who
             doth
             not
             see
             how
             far
             that
             indirect
             and
             
               reductive
               power
            
             ,
             may
             extend
             ,
             when
             the
             Pope
             himself
             is
             to
             be
             Judge
             ,
             What
             comes
             under
             it
             ,
             and
             what
             not
             .
             And
             ,
             What
             may
             not
             come
             under
             it
             ,
             when
             
               deposing
               of
               Princes
            
             shall
             be
             reduced
             under
             that
             you
             call
             
               The
               Worship
               of
               God
            
             ?
             and
             
               absolving
               subjects
               from
               their
               obedience
            
             ,
             tend
             to
             promote
             their
             
               Eternal
               Salvation
            
             ?
             But
             if
             the
             Pope
             may
             be
             Judge
             ,
             What
             
               temporal
               things
            
             are
             
               in
               ordine
               ad
               spiritualia
            
             ,
             and
             bring
             them
             under
             his
             power
             in
             that
             respect
             ,
             Why
             may
             not
             the
             Prince
             be
             Judge
             what
             
               spiritual
               things
            
             are
             
               in
               ordine
               ad
               temporalia
            
             ,
             and
             use
             his
             power
             over
             them
             in
             that
             respect
             too
             ?
             But
             in
             the
             mean
             time
             ,
             Is
             not
             a
             Kingdom
             like
             to
             be
             at
             peace
             then
             ?
             If
             the
             Pope
             challenged
             no
             other
             authority
             but
             
               what
               Christ
               or
               the
               Apostles
               had
               ,
            
             his
             Government
             might
             be
             admitted
             ,
             as
             well
             as
             that
             authority
             which
             they
             had
             ;
             but
             ,
             What
             do
             you
             think
             of
             us
             the
             mean
             while
             ,
             when
             you
             would
             perswade
             us
             ,
             that
             the
             
               Popes
               Power
            
             is
             no
             other
             than
             what
             Christ
             or
             the
             Apostles
             had
             ?
             you
             must
             certainly
             think
             us
             such
             persons
             
               as
               the
               Moon
               hath
               wrought
               particularly
               upon
               ,
            
             as
             you
             after
             very
             civilly
             speak
             concerning
             his
             Lordship
             .
             Your
             instance
             
               from
               the
               Kings
               of
            
             France
             and
             Spain
             ,
             his
             Lordship
             had
             sufficiently
             answered
             ,
             by
             telling
             you
             ,
             
               That
               he
               that
               is
               not
               blind
               may
               see
               if
               he
               will
               ,
               of
               what
               little
               value
               the
               Popes
               Power
               is
               in
               those
               Kingdoms
               ,
               further
               than
               to
               serve
               their
               own
               turns
               of
               him
               ,
               which
               they
               do
               to
               their
               great
               advantage
               .
            
             And
             when
             you
             would
             have
             this
             to
             be
             
               upon
               the
               account
               of
               Faith
               and
               Conscience
               ,
            
             Let
             the
             Pope
             exercise
             his
             power
             apparently
             against
             their
             Interest
             ,
             and
             then
             see
             ,
             on
             what
             account
             they
             profess
             obedience
             to
             him
             .
             But
             ,
             as
             long
             as
             they
             can
             manage
             such
             pretences
             for
             their
             advantage
             ,
             and
             admit
             so
             much
             of
             it
             ,
             and
             no
             more
             ,
             they
             may
             very
             well
             endure
             it
             ,
             and
             his
             Lordship
             be
             far
             enough
             from
             contradicting
             himself
             .
             When
             you
             would
             urge
             the
             same
             inconvenience
             against
             the
             
               Aristocratical
               Government
            
             of
             the
             Church
             ,
             you
             suppose
             that
             
               Aristocratical
               Government
            
             wholly
             Independent
             on
             ,
             and
             not
             subordinate
             to
             ,
             
             the
             
               Civil
               Government
            
             ;
             whereas
             his
             Lordship
             and
             the
             
               Church
               of
               England
            
             assert
             the
             
               Kings
               Supremacy
               in
               Government
               over
               all
               ,
               both
               persons
               and
               causes
               Ecclesiastical
               :
            
             And
             therefore
             this
             nothing
             concerns
             us
             .
             And
             if
             from
             what
             hath
             gone
             before
             ,
             
               it
               must
            
             ,
             as
             you
             say
             ,
             
               remain
               therefore
               fully
               proved
               ,
               that
               the
               external
               Government
               of
               the
               Church
               on
               earth
               is
               Monarchical
               .
            
             It
             may
             for
             all
             that
             I
             see
             ,
             remain
             as
             fully
             proved
             ,
             that
             you
             are
             now
             the
             man
             who
             enjoy
             this
             
               Monarchical
               Power
            
             over
             the
             Church
             .
             And
             whatever
             you
             stile
             the
             Pope
             ,
             Whether
             
               the
               Deputy
            
             ,
             or
             
               Vicar
               General
               of
               Christ
            
             ,
             or
             
               Servus
               servorum
            
             ,
             or
             what
             you
             will
             ;
             it
             is
             all
             one
             to
             us
             as
             long
             as
             we
             know
             his
             meaning
             ,
             whatever
             fair
             words
             you
             give
             him
             .
             As
             though
             men
             would
             take
             it
             one
             jot
             the
             better
             to
             have
             one
             usurp
             and
             Tyrannize
             over
             them
             ,
             because
             he
             doth
             not
             call
             himself
             King
             or
             Prince
             ,
             but
             
               their
               humble
               servant
            
             .
             Is
             it
             not
             by
             so
             much
             the
             greater
             Tyranny
             ?
             to
             have
             such
             kind
             of
             
               Ecclesiastical
               Saturnalia
            
             ,
             when
             the
             
               servus
               servorum
            
             must
             ,
             under
             that
             name
             ,
             tyrannize
             over
             the
             whole
             world
             ?
          
           
             We
             have
             already
             at
             large
             shewed
             ,
             How
             destructive
             this
             pretended
             Supremacy
             is
             to
             that
             Government
             of
             the
             Church
             by
             Bishops
             ,
             which
             ,
             his
             Lordship
             proves
             
               from
               the
               ancient
               Canons
               and
               Fathers
               of
               the
               Church
               ,
            
             
             
               doth
               of
               right
               belong
               to
               them
               ,
            
             viz.
             
               from
               several
               Canons
               of
               the
               Councils
               of
            
             Antioch
             and
             Nice
             ,
             
               and
               the
               testimonies
               of
               S.
            
             Augustine
             
               and
               S.
            
             Cyprian
             .
             To
             all
             this
             you
             only
             say
             ,
             
               That
               you
               allow
               the
               Bishops
               their
               portion
               in
               the
               Government
               of
               Christs
               Flock
               :
            
             But
             it
             is
             but
             a
             very
             small
             portion
             of
             what
             belongs
             to
             them
             ,
             
             if
             all
             their
             Jurisdiction
             must
             be
             derived
             from
             the
             Pope
             ;
             which
             I
             have
             shewed
             before
             to
             be
             the
             most
             current
             Opinion
             in
             your
             Church
             :
             And
             I
             dare
             say
             ,
             you
             
             will
             not
             dispute
             the
             contrary
             .
             His
             Lordship
             was
             well
             enough
             aware
             ,
             to
             what
             purpose
             Bellarmine
             acknowledged
             that
             the
             
               Government
               of
               the
               Church
            
             was
             ever
             in
             the
             Bishops
             ;
             for
             he
             himself
             saith
             ,
             
               It
               was
               to
               exclude
               temporal
               Princes
               ;
               but
               then
               he
               desires
            
             A.
             C.
             
               to
               take
               notice
               of
               that
               ,
               when
               Secular
               Princes
               are
               to
               be
               excluded
               ,
               then
               it
               shall
               be
               pretended
               ,
               that
               Bishops
               have
               power
               to
               govern
               :
               but
               when
               it
               comes
               to
               sharing
               stakes
               between
               them
               and
               the
               Pope
               ,
               then
               hands
               off
            
             ;
             they
             have
             nothing
             to
             do
             any
             further
             than
             the
             Pope
             gives
             them
             leave
             .
             What
             follows
             concerning
             the
             impossibility
             of
             a
             right
             executing
             of
             this
             Monarchy
             in
             the
             Church
             hath
             been
             already
             discussed
             of
             ,
             and
             you
             answer
             nothing
             at
             all
             to
             it
             that
             hath
             any
             face
             of
             pertinency
             ;
             for
             when
             you
             say
             ,
             it
             will
             hold
             as
             well
             against
             the
             
               Aristocratical
               Form
            
             ,
             I
             have
             plainly
             enough
             shewed
             you
             the
             contrary
             .
          
           
             
             That
             which
             follows
             about
             the
             design
             of
             an
             
               Vniversal
               Monarchy
            
             in
             the
             State
             ,
             as
             well
             as
             the
             Church
             ;
             about
             Pope
             Innocent
             
               's
               making
               the
               Pope
               to
               be
               the
               Sun
               ,
               and
               the
               Emperour
               the
               Moon
               ,
               the
               Spanish
               Friers
               two
               Scutchions
               ,
            
             Campanella
             
               's
               Eclogue
            
             ,
             
             since
             you
             will
             not
             stand
             to
             defend
             them
             ,
             I
             shall
             willingly
             pass
             them
             over
             .
             But
             what
             concerns
             the
             Supremacy
             of
             the
             Civil
             Power
             ,
             is
             more
             to
             our
             purpose
             ,
             and
             must
             be
             considered
             .
             His
             Lordship
             therefore
             saith
             ,
             
               That
               every
               soul
               was
               to
               be
               subject
               to
               the
               higher
               power
               ,
            
             Rom.
             13.1
             .
             
               And
               the
               higher
               Power
               there
               mentioned
               ,
            
             
             
               is
               the
               Temporal
               .
               And
               the
               ancient
               Fathers
               come
               in
               with
               a
               full
               consent
               ,
               that
               every
               soul
               comprehends
               all
               without
               exception
               :
               All
               spiritual
               men
               ,
               even
               to
               the
               highest
               Bishop
               ,
               even
               in
               spiritual
               causes
               too
               ,
               so
               the
               Foundations
               of
               Faith
               and
               good
               Manners
               be
               not
               shaken
               :
               And
               where
               they
               are
               shaken
               ,
               there
               ought
               to
               be
               prayer
               and
               patience
               ,
               there
               ought
               not
               to
               be
               opposition
               by
               force
               .
               Nay
               ,
               Emperours
               and
               Kings
               are
            
             custodes
             utriusque
             Tabulae
             ;
             
               They
               to
               whom
               the
               custody
               and
               preservation
               of
               both
               Tables
               of
               the
               Law
               ,
               for
               worship
               to
               God
               ,
               and
               duty
               to
               man
               ,
               are
               committed
               .
               A
               Book
               of
               the
               Law
               was
               by
               Gods
               own
               command
               in
            
             Moses
             
               his
               time
               ,
               to
               be
               given
               to
               the
               King
               ,
            
             Deut.
             17.18
             .
             
               And
               the
               Kings
               under
               the
               Law
               ,
               but
               still
               according
               to
               it
               ,
               did
               proceed
               to
               necessary
               Reformation
               in
               Church-businesses
               ;
               and
               therein
               commanded
               the
               very
               Priests
               themselves
               ,
               as
               appears
               in
               the
               Acts
               of
            
             Hezekiah
             and
             Josiah
             ,
             
               who
               yet
               were
               never
               censured
               to
               this
               day
               for
               usurping
               the
               High-Priests
               office
               .
               Nay
               ,
               and
               the
               greatest
               Emperours
               for
               the
               Churches
               honour
               ,
            
             Theodosius
             
               the
               elder
               ,
               and
            
             Justinian
             ,
             and
             Charls
             
               the
               Great
               ,
               and
               divers
               others
               ,
               did
               not
               only
               meddle
               now
               and
               then
               ,
               but
               enact
               Laws
               to
               the
               great
               settlement
               and
               encrease
               of
               Religion
               in
               their
               several
               times
               .
            
             Now
             to
             this
             again
             ,
             you
             answer
             ,
             
               That
               the
               civil
               and
               spiritual
               are
               both
               absolute
               and
               independent
               powers
               ,
               though
               each
               in
               their
               proper
               Orb
               ,
               the
               one
               in
               spirituals
               ,
               the
               other
               in
               temporals
               .
            
             But
             ,
             What
             is
             this
             to
             that
             which
             his
             Lordship
             proves
             ,
             
               That
               there
               can
               be
               no
               such
               absolute
               independent
               spiritual
               power
               ;
               both
               because
               all
               are
               bound
               to
               obey
               the
               Civil
               Power
               ,
               and
               because
               the
               Civil
               Power
               hath
               a
               right
               to
               meddle
               in
               Ecclesiastical
               matters
               ?
            
             And
             ,
             though
             you
             express
             never
             so
             much
             honour
             to
             civil
             authority
             ,
             yet
             still
             you
             limit
             it
             
               to
               the
               administration
               meerly
               of
               civil
               affairs
            
             ;
             and
             how
             far
             that
             is
             ,
             is
             well
             enough
             known
             .
             You
             tell
             us
             plainly
             ,
             
               That
               it
               doth
               not
               belong
               to
               the
               Emperour
               to
               order
               the
               affairs
               of
               the
               Church
            
             ;
             But
             why
             do
             you
             not
             answer
             the
             Reasons
             and
             Instances
             which
             his
             Lordship
             brings
             to
             the
             contrary
             ?
             Yet
             you
             yield
             ,
             
               That
               in
               case
               of
               notorious
               and
               gross
               abuses
               ,
               manifestly
               contrary
               to
               Religion
               ,
               and
               connived
               at
               by
               the
               Pastors
               of
               the
               Church
               ,
               Christian
               Princes
               may
               lawfully
               and
               piously
               use
               their
               Authority
               ,
               in
               procuring
               the
               said
               abuses
               to
               be
               effectually
               redressed
               by
               the
               said
               Pastors
               ,
            
             
             
               as
               the
               examples
               of
            
             Ezekias
             and
             Josias
             prove
             .
             But
             in
             case
             the
             High-Priest
             would
             not
             have
             yielded
             to
             such
             a
             reformation
             ,
             Might
             not
             those
             Princes
             ,
             by
             the
             assistance
             of
             other
             Priests
             ,
             have
             effected
             it
             ?
             This
             is
             
             the
             case
             you
             were
             to
             speak
             to
             :
             For
             whereas
             you
             fly
             out
             ,
             and
             say
             ,
             
               That
               Princes
               may
               not
               take
               the
               Priests
               office
               upon
               them
               .
            
             Whom
             do
             you
             dispute
             against
             in
             that
             ?
             Not
             his
             Lordship
             certainly
             ,
             nor
             any
             of
             the
             Church
             of
             England
             ,
             who
             never
             said
             they
             might
             ,
             though
             they
             have
             been
             most
             injuriously
             calumniated
             ,
             as
             though
             they
             did
             .
             That
             which
             we
             assert
             ,
             is
             ,
             That
             Princes
             may
             enact
             Laws
             concerning
             Religion
             ,
             and
             reform
             abuses
             in
             
               Divine
               Worship
            
             ,
             but
             we
             do
             not
             say
             ,
             they
             may
             take
             the
             
               Pastoral
               office
            
             upon
             them
             ;
             and
             therefore
             you
             say
             no
             more
             in
             that
             than
             we
             do
             our selves
             .
             But
             when
             you
             say
             ,
             
               They
               may
               not
               reform
               Religion
               in
               the
               substance
               of
               it
               ,
            
             I
             cannot
             well
             tell
             How
             to
             understand
             you
             .
             If
             you
             mean
             ,
             not
             so
             reform
             Religion
             ,
             as
             to
             take
             away
             any
             of
             the
             substance
             ,
             that
             is
             a
             Reformation
             to
             purpose
             ;
             but
             if
             you
             bring
             it
             
               ad
               hypothesin
            
             ,
             we
             utterly
             deny
             that
             any
             of
             the
             substance
             of
             Religion
             was
             taken
             away
             upon
             our
             Churches
             Reformation
             :
             If
             you
             mean
             ,
             not
             reform
             abuses
             which
             go
             under
             the
             name
             of
             the
             substance
             of
             Religion
             ,
             that
             will
             be
             to
             make
             the
             most
             unsufferable
             abuses
             the
             most
             incurable
             .
             But
             ,
             when
             you
             add
             ,
             
               That
               nothing
               must
               be
               enacted
               pertaining
               to
               Religion
               by
               their
               own
               Authority
               without
               ,
               or
               contrary
               to
               the
               Priests
               consent
            
             (
             the
             High-Priest
             ,
             I
             suppose
             you
             mean
             )
             shew
             us
             ,
             Where
             the
             Kings
             of
             Israel
             were
             bound
             ,
             not
             to
             reform
             in
             case
             the
             High-Priest
             did
             not
             consent
             :
             and
             if
             you
             could
             do
             this
             ,
             you
             must
             prove
             such
             a
             High-Priest
             now
             ,
             and
             that
             Princes
             are
             bound
             to
             wait
             his
             leisure
             for
             reforming
             abuses
             in
             Religion
             ,
             when
             his
             pretended
             Authority
             is
             upheld
             by
             maintaining
             them
             .
             As
             for
             your
             commendations
             of
             
               Pope
               Hildebrand
            
             ,
             and
             
               Innocent
               the
               Third
               ,
               for
               very
               prudent
               men
               ,
               and
               worthy
               Champions
               of
               your
               Church
               ,
            
             we
             see
             ,
             What
             prudence
             is
             with
             you
             ,
             and
             what
             a
             worthy
             Church
             you
             have
             .
             But
             it
             is
             still
             an
             excellent
             evasion
             ,
             
             
               That
               they
               never
               endeavoured
               to
               subject
               the
               Emperour
               to
               themselves
               in
               temporal
               matters
            
             ;
             no
             nor
             Alexander
             the
             Third
             neither
             ,
             when
             he
             trod
             upon
             the
             Emperours
             neck
             ?
             But
             the
             proceedings
             of
             these
             Popes
             with
             the
             Emperours
             ,
             as
             likewise
             Adrian
             4.
             
             Lucius
             3.
             and
             others
             ,
             are
             so
             gross
             ,
             that
             it
             had
             been
             more
             for
             your
             Interest
             with
             Christian
             Princes
             ,
             to
             disown
             them
             ,
             than
             to
             go
             about
             to
             palliate
             them
             with
             such
             frivolous
             distinctions
             ,
             that
             his
             Vnderstanding
             must
             be
             as
             blind
             as
             his
             Obedience
             ,
             that
             doth
             not
             see
             thorough
             them
             .
             You
             are
             much
             concerned
             ,
             that
             his
             Lordship
             should
             seem
             to
             give
             a
             lash
             to
             those
             mortified
             self-denying
             men
             ,
             
               the
               Jesuits
               ,
               in
               bidding
               them
               leave
               their
               practising
               to
               advance
               the
               greatness
               of
               the
               Pope
               and
               Emperour
               ;
               for
               ,
               Who
               could
               believe
               they
               should
               deprive
               themselves
               of
               the
               riches
               and
               pleasures
               of
               the
               world
               upon
               such
               designs
               ?
            
             Undoubtedly
             you
             are
             one
             of
             the
             number
             ,
             for
             I
             never
             heard
             that
             any
             other
             Order
             among
             you
             ,
             did
             ever
             give
             them
             half
             so
             good
             words
             ,
             but
             condemned
             them
             as
             much
             for
             their
             practising
             ,
             as
             we
             do
             our selves
             .
             And
             ,
             What
             
               holy
               men
            
             they
             are
             ,
             and
             what
             excellent
             Casuistical
             Divinity
             about
             both
             the
             riches
             and
             pleasures
             of
             the
             world
             ,
             if
             we
             did
             not
             otherwise
             know
             ,
             the
             Mysteries
             of
             Jesuitism
             would
             sufficiently
             discover
             .
             To
             what
             his
             Lordship
             saith
             further
             ,
             
             
               That
               there
               is
               no
               necessity
               of
               one
               Supreme
               Living
               Judge
               ,
               to
               keep
               the
               Church
               in
               peace
               and
               unity
               ,
               but
               that
               the
               several
               Bishops
               under
               their
               Soveraign
               Princes
               ,
               are
               sufficient
               in
               order
               to
               it
            
             ;
             you
             only
             say
             ,
             
               That
               he
               quotes
            
             Occham
             
               for
               it
            
             .
             But
             ,
             Doth
             he
             nothing
             else
             but
             quote
             Occham
             ?
             Why
             do
             you
             not
             answer
             to
             the
             thing
             ,
             and
             not
             barely
             to
             Occham
             ?
             You
             have
             very
             good
             reason
             for
             it
             ;
             for
             you
             have
             little
             to
             say
             to
             the
             thing
             it self
             ;
             but
             for
             Occham
             ,
             you
             have
             enough
             to
             tell
             him
             in
             his
             ear
             .
             1.
             
             
               That
               he
               is
               in
               the
               Index
               of
               forbidden
               Books
            
             ;
             a
             good
             testimony
             for
             the
             man's
             honesty
             .
             2.
             
             
               That
               he
               sided
               with
               the
               Emperour
            
             ;
             a
             crime
             beyond
             an
             
               Index
               Expurgatorius
            
             at
             Rome
             .
             3.
             
             
               That
               if
               there
               were
               such
               a
               Government
               as
            
             Occham
             
               supposes
               ,
               
               all
               those
               Governours
               must
               be
               Infallible
               ,
               or
               else
               there
               would
               be
               meer
               Anarchy
               in
               the
               Church
               :
            
             And
             ,
             Why
             not
             as
             well
             in
             the
             State
             ,
             without
             Infallibility
             there
             ?
             You
             say
             ,
             
               For
               want
               of
               this
               Infallibility
               ,
               those
               Countries
               where
               it
               is
               not
               acknowledged
               ,
               are
               in
               Schisms
               :
            
             And
             we
             say
             ,
             The
             pretence
             of
             this
             Infallibity
             hath
             caused
             the
             greatest
             of
             them
             .
             4.
             
             You
             say
             ,
             
               Occham
               speaks
               only
            
             de
             possibili
             ,
             
               of
               what
               might
               have
               been
               ,
               if
               our
               Saviour
               had
               pleased
            
             ;
             but
             Occhamsayes
             ,
             There
             is
             no
             necessity
             there
             should
             be
             one
             chief
             Governour
             under
             Christ
             ,
             and
             we
             say
             ,
             You
             can
             never
             prove
             that
             Christ
             hath
             appointed
             that
             there
             shall
             be
             one
             ;
             and
             therefore
             this
             is
             more
             than
             disputing
             a
             bare
             possibility
             .
          
           
             But
             now
             ,
             as
             though
             all
             your
             beggings
             the
             Question
             had
             been
             arguments
             ,
             all
             your
             sayings
             proofs
             ,
             and
             all
             your
             proofs
             demonstrations
             ,
             with
             as
             much
             authority
             as
             if
             you
             were
             
               in
               Cathedrâ
            
             ,
             you
             conculde
             ;
             
               Remain
               it
               therefore
               a
               settled
               Catholick
               Principle
               ,
               that
               the
               Pope
               hath
               power
               over
               the
               whole
               Church
               of
               God
            
             ;
             But
             you
             leave
             out
             something
             which
             should
             be
             at
             the
             end
             of
             it
             ,
             
               among
               all
               those
               who
               can
               believe
               things
               as
               strongly
               without
               reason
               ,
               as
               with
               it
               .
            
             And
             for
             the
             greater
             solemnity
             of
             the
             Sentence
             you
             give
             it
             in
             the
             words
             of
             the
             
               Oecumenical
               Council
            
             at
             Florence
             :
             And
             I
             must
             needs
             say
             ,
             You
             have
             fitted
             them
             very
             well
             ,
             for
             that
             was
             just
             as
             much
             an
             
               Oecumenical
               Council
            
             ,
             as
             the
             Pope
             is
             
               Oecumenical
               Pastor
            
             :
             but
             ,
             that
             neither
             the
             one
             nor
             the
             other
             is
             so
             ,
             I
             have
             sufficiently
             proved
             already
             .
          
        
         
           
           
             CHAP.
             VIII
             .
             Of
             the
             Council
             of
             Trent
             .
          
           
             
               The
               Illegality
               of
               it
               manifested
               ,
               first
               from
               the
               insufficiency
               of
               the
               Rule
               it
               proceeded
               by
               ,
               different
               from
               that
               of
               the
               first
               General
               Councils
               ,
               and
               from
               the
               Popes
               Presidency
               in
               it
               .
               The
               matter
               of
               Right
               concerning
               it
               ,
               discussed
               .
               In
               what
               Cases
               Superiours
               may
               be
               excepted
               against
               as
               Parties
               .
               The
               Pope
               justly
               excepted
               against
               as
               a
               Party
               ,
               and
               therefore
               ought
               not
               to
               be
               Judge
               .
               The
               Necessity
               of
               a
               Reformation
               in
               the
               Court
               of
               Rome
               ,
               acknowledged
               by
               Roman
               Catholicks
               .
               The
               matter
               of
               fact
               enquired
               into
               ,
               as
               to
               the
               Popes
               Presidency
               in
               General
               Councils
               .
               Hosius
               did
               not
               preside
               in
               the
               Nicene
               Council
               as
               the
               Popes
               Legat.
               The
               Pope
               had
               nothing
               to
               do
               in
               the
               second
               General
               Council
               .
               Two
               Councils
               held
               at
               Constantinople
               ,
               within
               two
               years
               ;
               these
               strangely
               confounded
               .
               The
               mistake
               made
               evident
               .
               S.
               Cyril
               not
               President
               in
               the
               third
               General
               Council
               as
               the
               Popes
               Legat.
               No
               sufficient
               evidence
               of
               the
               Popes
               Presidency
               in
               following
               Councils
               .
               The
               justness
               of
               the
               Exception
               against
               the
               place
               ,
               manifested
               ;
               and
               against
               the
               freedom
               of
               the
               Council
               from
               the
               Oath
               taken
               by
               the
               Bishops
               to
               the
               Pope
               .
               The
               form
               of
               that
               Oath
               in
               the
               time
               of
               the
               Council
               of
               Trent
               .
               Protestants
               not
               condemned
               by
               General
               Councils
               .
               The
               Greeks
               and
               others
               unjustly
               excluded
               as
               Schismaticks
               .
               The
               exception
               from
               the
               small
               number
               of
               Bishops
               cleared
               and
               vindicated
               .
               A
               General
               Council
               in
               Antiquity
               not
               so
               called
               from
               the
               Popes
               General
               Summons
               .
               In
               what
               sense
               a
               General
               Council
               represents
               the
               whole
               Church
               .
               The
               vast
               difference
               between
               the
               proceedings
               in
               the
               Council
               of
               Nice
               ,
               and
               that
               at
               Trent
               .
               The
               exception
               from
               the
               number
               of
               Italian
               Bishops
               ,
               justified
               .
               How
               far
               the
               Greek
               Church
               and
               the
               Patriarch
               Hieremias
               may
               be
               said
               to
               condemn
               Protestants
               ;
               with
               an
               account
               of
               the
               proceedings
               between
               them
               .
            
          
           
             HAving
             thus
             far
             considered
             the
             several
             grounds
             on
             which
             you
             lay
             the
             charge
             of
             Schism
             upon
             us
             ,
             
             and
             shewed
             at
             large
             the
             weakness
             ▪
             and
             insufficiency
             of
             them
             ,
             we
             should
             now
             have
             proceeded
             to
             the
             last
             part
             of
             our
             task
             ,
             but
             that
             the
             great
             Palladium
             of
             the
             present
             
               Roman
               Church
            
             ,
             viz.
             the
             Council
             of
             Trent
             must
             be
             examined
             ,
             to
             see
             whether
             it
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             no
             ;
             whether
             it
             came
             from
             Heaven
             ,
             or
             was
             only
             the
             contrivance
             of
             some
             cunning
             Artificers
             .
             
             And
             the
             famous
             Bishop
             of
             Bitonto
             in
             the
             Sermon
             made
             at
             the
             opening
             the
             Council
             of
             Trent
             ,
             hath
             given
             us
             some
             ground
             to
             conjecture
             its
             original
             by
             his
             comparing
             it
             so
             ominously
             to
             the
             Trojan-horse
             .
             Although
             therefore
             that
             the
             pretences
             may
             be
             high
             and
             great
             ,
             that
             it
             was
             made
             
               Divina
               Palladis
               arte
            
             ,
             the
             
               Spirit
               of
               God
            
             being
             said
             to
             be
             present
             in
             it
             ,
             and
             concurring
             with
             it
             ,
             yet
             they
             who
             search
             further
             will
             find
             as
             much
             of
             Artifice
             in
             contriving
             ,
             and
             deceit
             in
             the
             managing
             the
             one
             as
             the
             other
             .
             And
             although
             the
             
               Cardinal
               Palavicino
            
             uses
             all
             his
             art
             ,
             to
             bring
             this
             Similitude
             off
             ,
             without
             reflecting
             on
             the
             honour
             of
             the
             Council
             ;
             yet
             that
             Bishop
             ,
             who
             in
             that
             Sermon
             pleaded
             so
             much
             ,
             
               That
               the
               Spirit
               of
               God
               would
               open
               the
               mouths
               of
               the
               Council
               ,
               as
               he
               did
               once
               those
               of
            
             Balaam
             and
             Caiaphas
             ,
             was
             himself
             in
             this
             expression
             an
             illustrious
             Instance
             of
             the
             truth
             of
             what
             he
             said
             .
             For
             he
             spake
             as
             true
             in
             this
             ,
             as
             if
             he
             had
             been
             
               High-Priest
               himself
               that
               year
            
             .
             But
             ,
             as
             if
             you
             really
             believed
             your self
             the
             truth
             of
             that
             Bishops
             Doctrine
             ,
             
               That
               whatever
               spirit
               was
               within
               them
               ,
               yet
               being
               met
               in
               Council
               ,
               the
               Spirit
               of
               God
               would
               infallibly
               inspire
               them
               ,
            
             you
             set
             your self
             to
             a
             serious
             vindication
             
             of
             the
             proceedings
             of
             that
             Council
             ;
             and
             not
             only
             so
             ,
             but
             triumph
             in
             it
             ,
             as
             that
             which
             will
             bring
             
               the
               cause
               to
               a
               speedy
               Issue
               .
            
             And
             therefore
             we
             must
             particularly
             enquire
             into
             all
             the
             pretences
             you
             bring
             to
             justifie
             the
             lawfulness
             and
             freedom
             of
             that
             Council
             ;
             but
             ,
             to
             keep
             to
             the
             
               Bishops
               Metaphor
            
             ,
             
               Accipe
               nunc
               Danaûm
               Insidias
               ;
               &
               crimine
               ab
               uno
               Disce
               omnes
               .
            
          
           
             And
             when
             we
             have
             thorowly
             searched
             this
             great
             Engine
             of
             your
             Church
             ,
             we
             shall
             have
             little
             reason
             to
             believe
             ,
             
               that
               ever
               it
               fell
               from
               Heaven
               .
            
             His
             Lordship
             then
             having
             spoken
             
               of
               the
               usefulness
               of
               free
               General
               Councils
               ,
               for
               making
               some
               Laws
               which
               concern
               the
               whole
               Church
            
             ;
             His
             Adversary
             thinks
             presently
             to
             give
             him
             a
             Choak-pear
             ,
             
             by
             telling
             him
             ,
             
               That
               the
               Council
               of
            
             Trent
             
               was
               a
               General
               Council
               ;
               and
               that
               had
               already
               judged
               the
               Protestants
               to
               hold
               errours
               .
            
             This
             you
             call
             ,
             
               Laying
               the
               Axe
               to
               the
               Root
               of
               the
               Tree
            
             ;
             that
             Tree
             ,
             you
             mean
             ,
             out
             of
             which
             the
             Popes
             Infallible
             Chair
             was
             cut
             :
             for
             the
             management
             of
             this
             dispute
             about
             the
             Council
             of
             Trent
             ,
             will
             redound
             very
             little
             to
             the
             honour
             of
             your
             Church
             or
             Cause
             .
             But
             you
             do
             well
             to
             add
             ,
             
               That
               his
               Lordship
               was
               not
               taken
               unprovided
               :
            
             
             for
             he
             truly
             answered
             ,
             
               That
               the
               Council
               of
            
             Trent
             
               was
               neither
               a
               Legal
               ,
               nor
               a
               General
               Council
               .
            
             Both
             these
             we
             undertake
             to
             make
             good
             ,
             in
             opposition
             to
             what
             you
             bring
             by
             way
             of
             answer
             to
             his
             Lordships
             Exceptions
             to
             them
             .
          
           
             
             That
             which
             we
             begin
             with
             ,
             is
             ,
             That
             it
             was
             not
             a
             
               Legal
               Council
            
             ,
             which
             his
             Lordship
             proves
             :
             First
             ,
             
               Because
               that
               Council
               maintained
               publickly
               ,
               that
               it
               is
               lawful
               for
               them
               to
               conclude
               any
               Controversie
               ,
               and
               make
               it
               to
               be
            
             de
             Fide
             ,
             
               and
               so
               in
               your
               judgement
               fundamental
               ,
               though
               it
               have
               not
               a
               written
               word
               for
               its
               warrant
               ;
               nay
               ,
               so
               much
               as
               a
               probable
               testimony
               from
               Scripture
               .
            
             The
             force
             of
             his
             Lordships
             argument
             I
             suppose
             lyes
             in
             this
             ,
             that
             the
             Decrees
             of
             that
             Council
             cannot
             be
             such
             as
             should
             bind
             us
             to
             an
             assent
             to
             them
             ;
             because
             according
             to
             their
             own
             principles
             ,
             those
             Decrees
             may
             have
             no
             foundation
             in
             Scripture
             :
             And
             that
             the
             only
             legal
             proceeding
             in
             
               General
               Councils
            
             ,
             is
             ,
             to
             decree
             according
             to
             the
             Scriptures
             .
             Now
             to
             this
             you
             answer
             ,
             
               That
               the
               meaning
               of
               the
               Council
               ,
               or
               Catholick
               Authours
               ,
               is
               not
               ,
               that
               the
               Council
               may
               make
               whatever
               they
               please
               matter
               of
               Faith
               ,
            
             
             
               but
               only
               that
               which
               is
               expressed
               or
               involved
               in
               the
               Word
               of
               God
               written
               or
               unwritten
            
             ;
             and
             this
             you
             confess
             ,
             
               is
               defined
               by
               the
               Council
               of
            
             Trent
             ,
             
               in
               these
               terms
               ,
               that
               in
               matters
               of
               Faith
               we
               are
               to
               rely
               not
               only
               upon
               Scripture
               ,
               but
               also
               on
               Tradition
               :
               which
               Doctrine
            
             (
             you
             say
             )
             
               is
               true
               ,
               and
               that
               you
               have
               already
               proved
               it
               :
            
             And
             I
             may
             as
             well
             say
             ,
             It
             is
             false
             ,
             for
             I
             have
             already
             answered
             all
             your
             pretended
             proofs
             .
             But
             it
             is
             one
             thing
             ,
             Whether
             the
             Doctrine
             be
             true
             or
             no
             ;
             and
             another
             ,
             Whether
             the
             Council
             did
             proceed
             legally
             in
             defining
             things
             upon
             this
             principle
             .
             For
             upon
             your
             grounds
             you
             are
             bound
             to
             believe
             it
             true
             ,
             because
             the
             Council
             hath
             defined
             it
             to
             be
             so
             :
             But
             if
             you
             will
             undertake
             to
             justifie
             the
             proceedings
             of
             the
             Council
             as
             legal
             ,
             you
             must
             make
             it
             appear
             that
             this
             was
             the
             Rule
             which
             
               General
               Councils
            
             have
             alwaies
             acted
             by
             ,
             in
             defining
             any
             thing
             to
             be
             matter
             of
             Faith.
             But
             if
             this
             appear
             to
             be
             false
             ;
             and
             that
             you
             cannot
             instance
             in
             any
             true
             
               General
               Council
            
             ,
             which
             did
             look
             on
             this
             as
             a
             sufficient
             ground
             to
             proceed
             upon
             ,
             then
             though
             the
             thing
             may
             ,
             since
             that
             Decree
             ,
             be
             believed
             as
             true
             ,
             yet
             that
             Council
             did
             not
             proceed
             legally
             in
             defining
             upon
             such
             grounds
             .
             Name
             us
             therefore
             ,
             What
             Council
             did
             ever
             offer
             to
             determine
             a
             matter
             of
             Faith
             meerly
             upon
             Tradition
             ?
             In
             the
             four
             first
             
               General
               Councils
            
             it
             is
             well
             known
             ,
             What
             authority
             was
             given
             to
             the
             Scripture
             
             in
             their
             definitions
             ;
             and
             I
             hope
             you
             will
             not
             say
             ,
             That
             any
             thing
             they
             defined
             ,
             had
             no
             other
             ground
             but
             Tradition
             .
             But
             suppose
             you
             could
             prove
             this
             ,
             it
             is
             not
             enough
             for
             your
             purpose
             ,
             unless
             you
             can
             make
             it
             appear
             ,
             that
             those
             Fathers
             in
             making
             such
             Decrees
             ,
             did
             acknowledge
             they
             had
             no
             ground
             in
             Scripture
             for
             them
             .
             For
             if
             you
             should
             prove
             that
             really
             there
             was
             no
             foundation
             but
             Tradition
             ,
             yet
             all
             that
             you
             can
             inferr
             thence
             ,
             is
             ,
             That
             those
             Fathers
             were
             deceived
             in
             judging
             they
             had
             other
             grounds
             ,
             when
             they
             had
             not
             .
             But
             still
             ,
             if
             they
             made
             Scripture
             their
             Rule
             ,
             and
             looked
             on
             nothing
             else
             as
             a
             Foundation
             for
             their
             definitions
             but
             the
             
               written
               word
            
             of
             God
             ,
             then
             the
             Council
             of
             Trent
             did
             not
             proceed
             legally
             ,
             in
             offering
             to
             define
             matters
             of
             Faith
             ,
             on
             such
             grounds
             which
             were
             not
             acknowledged
             by
             the
             
               Primitive
               Church
            
             ,
             to
             be
             sufficient
             Foundation
             for
             such
             Definitions
             .
             
               Cardinal
               Cusanus
            
             at
             large
             gives
             an
             account
             of
             the
             method
             of
             proceeding
             in
             the
             
               Ancient
               General
               Councils
            
             ,
             and
             therein
             tells
             us
             ,
             
             not
             only
             
               that
               the
               Word
               of
               God
               was
               placed
               in
               the
               middle
               among
               those
               who
               sate
               in
               Council
               ,
            
             but
             gives
             this
             as
             the
             only
             Rule
             of
             their
             proceeding
             ,
             
               quòd
               secundum
               testimonia
               Scripturarum
               decrevit
               Synodus
            
             ;
             that
             they
             decreed
             according
             to
             the
             testimonies
             of
             Scripture
             .
             Now
             if
             another
             Council
             shall
             go
             according
             to
             a
             different
             Rule
             from
             what
             the
             Church
             hath
             esteemed
             the
             only
             true
             and
             
               adaequate
               Foundation
            
             for
             definition
             of
             Faith
             ,
             that
             Council
             breaks
             the
             inviolable
             Laws
             of
             Councils
             ,
             and
             therefore
             its
             proceedings
             cannot
             be
             legal
             .
             As
             for
             Instance
             ;
             Supposing
             a
             Parliament
             not
             to
             have
             power
             to
             make
             new
             Laws
             ,
             but
             to
             declare
             only
             what
             is
             Law
             ,
             and
             what
             not
             (
             for
             that
             is
             all
             you
             pretend
             to
             ,
             as
             to
             
               General
               Councils
            
             )
             and
             that
             all
             other
             former
             Parliaments
             have
             all
             along
             professed
             this
             to
             be
             their
             Rule
             ,
             
               viz.
               that
               they
               search
               into
               the
               body
               of
               the
               Laws
            
             ;
             and
             if
             any
             thing
             be
             controverted
             ,
             Whether
             it
             be
             a
             Law
             or
             no
             ,
             they
             make
             a
             diligent
             search
             into
             it
             ,
             and
             examine
             all
             circumstances
             concerning
             it
             ,
             for
             their
             own
             satisfaction
             ,
             and
             according
             to
             the
             evidence
             they
             find
             of
             its
             being
             contained
             in
             this
             body
             of
             Laws
             ,
             they
             declare
             themselves
             :
             but
             many
             things
             growing
             much
             in
             use
             among
             a
             
               prevailing
               party
            
             ,
             which
             have
             no
             colour
             of
             being
             in
             the
             
               written
               Laws
            
             ,
             but
             yet
             tend
             much
             to
             the
             Interest
             of
             that
             party
             ;
             and
             these
             being
             opposed
             by
             such
             ,
             who
             stand
             up
             for
             the
             ancient
             and
             known
             Laws
             ,
             the
             other
             are
             forced
             to
             make
             use
             of
             as
             good
             an
             Expedient
             as
             they
             can
             ,
             to
             preserve
             their
             interest
             and
             credit
             together
             .
             To
             which
             end
             they
             pack
             together
             a
             company
             of
             such
             ,
             who
             are
             most
             concerned
             to
             maintain
             the
             things
             in
             Question
             ,
             and
             among
             these
             ,
             the
             great
             Innovator
             sits
             as
             President
             among
             them
             ,
             and
             suffers
             none
             to
             come
             there
             ,
             but
             such
             as
             are
             obliged
             by
             Oath
             to
             speak
             nothing
             against
             his
             Interest
             ;
             and
             these
             ,
             when
             met
             together
             ,
             seeing
             how
             unable
             they
             are
             to
             manage
             their
             business
             according
             to
             former
             Precedents
             ;
             the
             first
             thing
             they
             do
             ,
             is
             to
             declare
             ,
             
               That
               customs
               and
               usages
               have
               as
               much
               the
               force
               of
               Laws
               among
               them
               ,
               as
               any
               contained
               in
               the
               body
               of
               them
            
             ;
             and
             having
             established
             this
             their
             Rule
             ,
             according
             to
             it
             they
             decree
             all
             the
             matters
             in
             difference
             ,
             to
             be
             true
             and
             real
             Laws
             .
             Would
             any
             man
             say
             ,
             That
             these
             men
             proceeded
             legally
             ,
             who
             first
             make
             the
             Foundation
             they
             are
             to
             go
             on
             ,
             contrary
             to
             all
             former
             Precedents
             ,
             and
             then
             define
             according
             to
             that
             ?
             Yet
             this
             ,
             in
             all
             particulars
             ,
             is
             exactly
             the
             case
             of
             the
             Council
             of
             Trent
             ;
             but
             the
             last
             part
             is
             that
             we
             are
             now
             about
             ;
             that
             they
             should
             ,
             contrary
             to
             the
             proceedings
             of
             all
             
               General
               Councils
            
             in
             matters
             of
             Faith
             ,
             first
             make
             their
             Rule
             ,
             and
             then
             bind
             all
             men
             to
             all
             those
             Decrees
             which
             are
             made
             according
             to
             it
             .
             And
             therefore
             ,
             though
             the
             Council
             of
             Trent
             may
             be
             thought
             to
             act
             wisely
             in
             advancing
             Traditions
             to
             an
             equality
             with
             Scripture
             in
             the
             first
             place
             ,
             yet
             he
             must
             have
             a
             great
             deal
             of
             confidence
             
             and
             little
             judgement
             ,
             who
             say's
             ,
             that
             in
             decreeing
             matters
             of
             Faith
             from
             Tradition
             ,
             it
             acted
             
               legally
               ;
               i.
               e.
            
             according
             to
             the
             rules
             of
             the
             undoubted
             
               General
               Councils
            
             .
             I
             cannot
             therefore
             say
             ,
             whether
             you
             have
             more
             of
             the
             one
             ,
             or
             less
             of
             the
             other
             ,
             when
             you
             tell
             us
             without
             offering
             to
             prove
             it
             ,
             
               That
               the
               Council
               did
               not
               proceed
               in
               a
               different
               manner
               ,
               from
               other
               lawful
               General
               Councils
               whil'st
               she
               grounded
               her
               definitions
               ,
               partly
               on
               Scripture
               ,
               partly
               on
               Tradition
               ,
               even
               in
               matters
               not
               deducible
               by
               any
               particular
               or
               Logical
               Inference
               from
               Scripture
               .
            
             The
             absurdity
             of
             which
             Doctrine
             in
             it self
             ,
             I
             have
             at
             large
             discovered
             already
             in
             our
             discourse
             of
             the
             
               Resolution
               of
               Faith
            
             ,
             where
             it
             is
             shewed
             in
             what
             sense
             his
             Lordship
             say's
             ,
             
               That
               Apostolical
               Tradition
               is
               the
               Word
               of
               God
            
             ;
             But
             that
             this
             was
             a
             
               legal
               way
            
             of
             proceeding
             in
             the
             Council
             of
             Trent
             ,
             to
             define
             matters
             of
             Faith
             by
             such
             Traditions
             as
             have
             no
             ground
             in
             Scripture
             ,
             had
             need
             be
             better
             proved
             ,
             than
             by
             your
             bare
             Affirmation
             .
             And
             if
             that
             be
             a
             Tradition
             too
             ,
             I
             am
             sure
             it
             is
             one
             that
             is
             neither
             contained
             in
             ,
             nor
             deducible
             from
             ,
             the
             Scripture
             .
          
           
             2.
             
             His
             Lordship
             justly
             excepts
             against
             the
             Council
             of
             
               Trent
               ,
               from
               the
               Popes
               sitting
               as
               President
               in
               it
               .
            
             
             For
             ,
             saith
             he
             ,
             
               Is
               that
               Council
               legal
               ,
               where
               the
               Pope
               the
               chief
               person
               to
               be
               reformed
               shall
               sit
               President
               in
               it
               ,
               and
               be
               chief
               Judge
               in
               his
               own
               cause
               against
               all
               Law
               ,
               Divine
               ,
               Natural
               ,
               and
               Humane
               .
            
             To
             this
             you
             return
             an
             Answer
             ,
             
             both
             to
             the
             matter
             of
             Right
             ,
             and
             the
             
               matter
               of
               Fact.
            
             To
             the
             
               matter
               of
               Right
            
             ,
             you
             say
             ,
             
               That
               the
               Pope
               not
               being
               justly
               accusable
               of
               any
               crime
               ,
               but
               such
               as
               must
               involve
               ,
               not
               only
               the
               Council
               ,
               but
               the
               whole
               Church
               as
               well
               as
               himself
               ,
               the
               Protestants
               had
               no
               just
               cause
               to
               quarrel
               with
               the
               Popes
               presiding
               in
               it
               .
               Nay
               ,
               that
               it
               is
               conformable
               to
               all
               Law
               ,
               Divine
               ,
               Natural
               ,
               and
               Humane
               ,
               that
               the
               Head
               should
               preside
               over
               the
               members
               :
               and
               to
               give
               Novellists
               liberty
               to
               decline
               the
               Popes
               judgement
               ,
               or
               the
               judgement
               of
               any
               other
               their
               lawful
               Superiours
               upon
               pretence
               of
               their
               being
               parties
               ,
               is
               in
               effect
               to
               exempt
               absolutely
               such
               people
               from
               all
               legal
               censure
               ;
               and
               to
               grant
               there
               is
               no
               sufficient
               means
               effectually
               to
               govern
               the
               Church
               ,
               or
               condemn
               Heresie
               ,
               Schism
               ,
               and
               other
               offences
               against
               Religion
               .
            
             But
             is
             it
             not
             unanswerable
             on
             the
             other
             side
             ,
             that
             this
             plea
             of
             yours
             makes
             it
             impossible
             ,
             that
             the
             errours
             and
             corruptions
             of
             a
             Church
             should
             be
             reformed
             ,
             in
             case
             the
             Governours
             of
             the
             Church
             do
             abett
             and
             maintain
             them
             ?
             If
             you
             say
             ,
             
               That
               it
               is
               not
               possible
               the
               Governours
               of
               the
               Church
               should
               do
               so
               ,
            
             we
             have
             nothing
             but
             your
             bare
             word
             for
             it
             ,
             and
             reason
             and
             experience
             manifest
             the
             contrary
             .
             In
             case
             then
             there
             be
             a
             vehement
             presumption
             at
             least
             ,
             in
             a
             considerable
             party
             of
             the
             Church
             ,
             that
             the
             Church
             is
             much
             degenerated
             and
             needs
             reformation
             ,
             but
             those
             who
             call
             themselves
             the
             lawful
             Superiours
             of
             the
             Church
             utterly
             oppose
             it
             ;
             What
             is
             to
             be
             done
             in
             this
             case
             ?
             must
             the
             Church
             continue
             as
             it
             did
             ,
             meerly
             because
             the
             Superiours
             make
             themselves
             parties
             ?
             Nay
             ,
             suppose
             that
             which
             you
             would
             call
             Idolatry
             be
             in
             the
             Church
             ,
             and
             the
             Pope
             and
             a
             Council
             of
             his
             packing
             declare
             for
             it
             ;
             must
             there
             be
             no
             endeavours
             of
             a
             Reformation
             ,
             but
             by
             them
             who
             pronounce
             all
             Hereticks
             who
             oppose
             them
             ?
             But
             you
             say
             ,
             
               The
               Head
               must
               preside
               over
               the
               members
               :
            
             an
             excellent
             Argument
             to
             defend
             all
             usurpations
             both
             in
             Church
             and
             State
             ;
             for
             doubtless
             ,
             they
             who
             are
             in
             power
             will
             call
             themselves
             the
             Heads
             of
             all
             others
             ,
             if
             that
             will
             secure
             them
             from
             any
             danger
             .
             
               But
               this
               will
               exempt
               them
               from
               all
               legal
               censure
               :
            
             so
             will
             your
             principles
             ,
             all
             Governours
             of
             the
             Church
             though
             guilty
             of
             
               Heresie
               ,
               Blasphemy
               ,
               Idolatry
            
             ,
             or
             what
             crime
             soever
             .
             For
             still
             ,
             I
             hope
             ,
             
               the
               Head
               must
               be
               over
               the
               members
            
             ;
             and
             you
             say
             ,
             
               it
               will
               bring
               the
               Church
               to
               confusion
               ,
               if
               any
               shall
               except
               against
               their
               Superiours
               as
               parties
               .
            
             You
             must
             therefore
             absolutely
             and
             roundly
             assert
             ,
             that
             it
             is
             impossible
             that
             the
             Superiours
             in
             
             the
             Church
             may
             be
             guilty
             of
             any
             errour
             or
             corruption
             ;
             or
             that
             ,
             if
             they
             be
             ,
             they
             must
             never
             be
             called
             to
             an
             account
             for
             it
             ;
             or
             else
             that
             it
             may
             be
             just
             in
             some
             cases
             to
             except
             against
             them
             as
             parties
             .
             And
             if
             in
             
               some
               cases
            
             ,
             then
             the
             question
             comes
             to
             this
             ,
             whether
             the
             present
             be
             some
             of
             those
             cases
             or
             no
             ?
             and
             here
             if
             you
             make
             those
             
               Superiours
               Judges
            
             again
             ,
             what
             you
             granted
             before
             comes
             to
             nothing
             .
             This
             will
             be
             more
             clear
             by
             a
             parallel
             case
             :
             Suppose
             the
             setting
             up
             the
             Calves
             at
             Dan
             and
             Bethel
             had
             been
             done
             without
             such
             an
             open
             separation
             as
             that
             of
             Jeroboam
             was
             ,
             but
             that
             the
             people
             had
             sensibly
             declined
             from
             the
             worship
             of
             God
             at
             Hierusalem
             ,
             and
             had
             agreed
             to
             assemble
             at
             those
             places
             ,
             the
             High-Priest
             ,
             and
             the
             Priests
             and
             Levites
             having
             deserted
             Hierusalem
             ,
             and
             approving
             this
             alteration
             of
             
               Gods
               worship
            
             :
             But
             although
             this
             might
             continue
             for
             many
             years
             ;
             yet
             some
             of
             the
             
               Inferiour
               Priests
            
             and
             others
             of
             the
             people
             reading
             the
             Book
             of
             the
             Law
             ,
             they
             find
             the
             worship
             of
             God
             much
             altered
             from
             what
             it
             ought
             to
             be
             ,
             which
             they
             publish
             and
             declare
             to
             others
             ,
             and
             bring
             many
             of
             the
             people
             to
             be
             of
             their
             mind
             ;
             but
             the
             High-Priest
             and
             his
             Clergy
             (
             foreseeing
             how
             much
             it
             will
             be
             to
             their
             prejudice
             to
             bring
             things
             into
             their
             due
             order
             )
             they
             resolutely
             oppose
             it
             .
             I
             pray
             tell
             me
             now
             ,
             what
             were
             to
             be
             done
             in
             this
             case
             ?
             Must
             the
             people
             stand
             wholly
             to
             the
             judgement
             of
             those
             
               Superiour
               Priests
            
             ,
             who
             have
             declared
             themselves
             to
             be
             utterly
             averse
             from
             any
             Reformation
             ?
             And
             if
             a
             Council
             be
             called
             ,
             is
             it
             reasonable
             or
             just
             ,
             that
             he
             should
             sit
             as
             President
             in
             it
             ,
             because
             he
             pretends
             to
             be
             the
             
               Head
               over
               the
               members
               ?
               and
               that
               if
               Superiours
               be
               once
               accused
               as
               parties
               ,
               all
               order
               and
               peace
               is
               gone
               ?
            
             Is
             there
             any
             way
             left
             or
             no
             ,
             whereby
             the
             Church
             of
             Israel
             might
             be
             reformed
             ?
             Yes
             ,
             say
             you
             ,
             
               by
               a
               General
               Council
            
             ;
             but
             ,
             Must
             it
             be
             such
             a
             
               General
               Council
            
             ,
             wherein
             the
             High-Priest
             sits
             as
             President
             ,
             and
             all
             who
             sit
             with
             him
             sworn
             to
             do
             nothing
             against
             him
             ?
             Is
             this
             a
             
               Free
               and
               General
               Council
            
             likely
             to
             reform
             these
             things
             ?
             And
             is
             it
             not
             all
             the
             Justice
             in
             the
             world
             ,
             that
             such
             a
             Council
             should
             be
             truly
             
               Free
               and
               General
            
             ,
             and
             those
             freely
             heard
             who
             complain
             of
             these
             as
             great
             corruptions
             ?
             and
             that
             before
             the
             most
             equal
             and
             indifferent
             Judges
             ;
             or
             ,
             in
             case
             such
             cannot
             be
             assembled
             ,
             that
             by
             the
             Assistance
             of
             the
             
               civil
               power
            
             ,
             the
             Church
             may
             be
             reformed
             by
             its
             parts
             :
             so
             that
             still
             these
             parts
             be
             willing
             to
             give
             an
             account
             of
             what
             they
             do
             before
             any
             Free
             and
             
               General
               Council
            
             ,
             where
             the
             main
             party
             accused
             sits
             not
             as
             President
             in
             it
             ?
             
               But
               what
               then
            
             ,
             may
             you
             say
             ?
             
               will
               you
               allow
               all
               Inferiours
               to
               proceed
               to
               a
               Reformation
               ,
               in
               case
               the
               Superiours
               do
               not
               presently
               consent
               ?
            
             No
             :
             but
             men
             ought
             first
             to
             exhibit
             their
             complaints
             of
             abuses
             ,
             and
             the
             reasons
             against
             them
             ,
             to
             those
             who
             are
             actually
             the
             Superiours
             of
             the
             Church
             ;
             and
             that
             with
             all
             due
             reverence
             to
             Authority
             ;
             but
             if
             ,
             notwithstanding
             this
             ,
             they
             declare
             themselves
             willful
             and
             obstinate
             in
             defence
             of
             those
             things
             ,
             by
             the
             concurrence
             of
             the
             
               Supream
               power
            
             they
             may
             lawfully
             and
             justly
             proceed
             to
             a
             Reformation
             .
          
           
             Well
             ,
             (
             but
             you
             say
             )
             ,
             
               all
               this
               comes
               not
               to
               your
               case
               ,
            
             
             
               for
               the
               Pope
               was
               not
               justly
               accusable
               of
               any
               crime
               ;
               for
               you
               deny
               not
               ,
            
             
             
               but
               that
               other
               Bishops
               in
               Council
               may
               proceed
               against
               the
               Pope
               himself
               ,
               if
               the
               case
               do
               necessarily
               require
               it
               ,
               as
               if
               he
               be
               a
               Heretick
               .
            
             If
             you
             will
             then
             grant
             ,
             that
             in
             some
             cases
             ,
             as
             in
             that
             of
             Heresie
             ,
             the
             Pope
             may
             be
             excepted
             against
             as
             a
             Party
             ,
             you
             destroy
             all
             that
             ever
             you
             say
             besides
             .
             For
             when
             the
             Pope
             is
             accused
             for
             Heresie
             in
             a
             Council
             ,
             Who
             must
             sit
             as
             President
             in
             that
             Council
             ?
             the
             Pope
             himself
             ,
             or
             not
             ?
             If
             the
             Pope
             must
             sit
             as
             President
             ,
             (
             for
             the
             Head
             ,
             you
             say
             still
             ,
             
               must
               be
               over
               the
               members
            
             )
             Do
             you
             think
             he
             will
             ever
             be
             condemned
             for
             Heresie
             ,
             if
             he
             hath
             the
             supream
             management
             of
             the
             Council
             ?
             If
             he
             may
             not
             sit
             as
             President
             
             then
             ,
             by
             the
             same
             reason
             he
             ought
             not
             to
             do
             it
             ,
             when
             he
             is
             accused
             of
             errour
             or
             Vsurpation
             ;
             but
             the
             other
             Bishops
             of
             the
             Church
             ,
             met
             together
             by
             the
             Assistance
             of
             
               Christian
               Princes
            
             in
             a
             Free
             and
             
               General
               Council
            
             ,
             ought
             to
             be
             Judges
             in
             that
             case
             ,
             as
             well
             as
             the
             former
             .
             And
             this
             is
             no
             more
             then
             is
             agreeable
             to
             the
             Doctrine
             and
             practise
             of
             the
             Councils
             of
             Constance
             and
             Basil
             ;
             for
             if
             they
             had
             suffered
             the
             Popes
             to
             have
             been
             Presidents
             in
             them
             ,
             or
             have
             had
             that
             power
             over
             them
             ,
             which
             the
             Popes
             had
             in
             the
             Council
             of
             Trent
             ,
             Do
             you
             think
             they
             could
             have
             done
             so
             to
             the
             present
             Popes
             as
             they
             did
             ?
             But
             the
             Popes
             were
             grown
             wiser
             afterwards
             ;
             they
             had
             these
             examples
             fresh
             in
             their
             memory
             ,
             and
             therefore
             they
             were
             resolved
             never
             to
             be
             ridden
             by
             
               General
               Councils
            
             more
             .
             And
             thence
             came
             that
             continual
             opposition
             to
             all
             proposals
             of
             the
             Emperour
             for
             a
             
               General
               Council
            
             ,
             till
             necessity
             put
             the
             Pope
             upon
             yielding
             to
             it
             :
             thence
             came
             the
             resolution
             at
             Rome
             ,
             not
             to
             venture
             any
             more
             Councils
             in
             Germany
             ,
             for
             that
             place
             breathed
             too
             much
             freedome
             for
             the
             Popes
             interest
             ,
             though
             this
             were
             most
             vehemently
             desired
             by
             ,
             both
             the
             Emperour
             ,
             and
             
               German
               Princes
            
             and
             Bishops
             :
             Thence
             ,
             when
             a
             Council
             must
             be
             call'd
             ,
             he
             summons
             it
             first
             at
             Mantua
             ,
             then
             at
             Vicenza
             ,
             and
             when
             none
             would
             come
             thither
             ,
             at
             last
             he
             yields
             it
             should
             be
             at
             Trent
             ,
             a
             most
             inconvenient
             place
             for
             the
             Germans
             to
             come
             to
             :
             when
             they
             were
             there
             ,
             though
             all
             art
             possible
             was
             used
             to
             prevent
             the
             mention
             of
             any
             thing
             of
             Reformation
             ,
             yet
             sometimes
             some
             free
             words
             breaking
             out
             ,
             troubled
             the
             Legats
             ,
             who
             dispatch
             notice
             of
             it
             to
             Rome
             ,
             and
             receive
             instructions
             what
             to
             do
             ;
             yet
             all
             could
             not
             prevent
             their
             fears
             and
             jealousies
             ,
             lest
             something
             concerning
             the
             
               Popes
               Interest
            
             should
             be
             discussed
             ;
             upon
             which
             to
             make
             all
             sure
             they
             translate
             the
             Council
             to
             Bononia
             ,
             and
             leave
             the
             Emperour's
             bishops
             to
             blow
             their
             fingers
             at
             Trent
             .
             And
             when
             upon
             the
             Emperour
             and
             King
             of
             France's
             Protestations
             ,
             the
             Pope
             saw
             a
             necessity
             of
             removing
             it
             back
             to
             Trent
             again
             ,
             though
             any
             fair
             pretence
             would
             have
             been
             taken
             to
             have
             dissolved
             the
             Council
             ;
             yet
             since
             that
             could
             not
             be
             ,
             the
             greatest
             care
             must
             be
             used
             to
             spin
             out
             the
             time
             ,
             in
             hopes
             of
             some
             occurrence
             happening
             ,
             which
             might
             give
             a
             plausible
             pretext
             for
             breaking
             it
             up
             .
             But
             to
             be
             sure
             nothing
             must
             pass
             ,
             but
             what
             was
             privately
             dispatched
             to
             Rome
             and
             approved
             there
             first
             ,
             (
             a
             good
             sure
             way
             to
             prevent
             any
             mischief
             )
             and
             thence
             the
             
               Holy
               Ghost
               came
               in
               a
               Portmantue
            
             once
             or
             twice
             a
             week
             ,
             as
             the
             common
             by-word
             was
             then
             .
             But
             when
             ,
             notwithstanding
             all
             this
             ,
             the
             grand
             points
             of
             the
             Residence
             and
             power
             of
             Bishops
             were
             so
             hotly
             debated
             by
             the
             
               Spanish
               Bishops
            
             ,
             What
             arts
             were
             used
             to
             divert
             them
             ?
             when
             that
             would
             not
             do
             ,
             How
             they
             bait
             them
             in
             Council
             by
             the
             flouting
             Italians
             ?
             what
             private
             Cabals
             were
             kept
             by
             the
             Legats
             ,
             what
             dispatching
             and
             posting
             to
             Rome
             ,
             what
             numbers
             of
             jolly
             Italians
             are
             made
             Bishops
             ,
             and
             sent
             away
             to
             over-vote
             them
             ?
             And
             when
             the
             French-Bishops
             were
             come
             ,
             what
             Spies
             did
             they
             keep
             upon
             them
             ,
             what
             bones
             were
             thrown
             to
             divide
             the
             French
             and
             
               Spanish
               Bishops
            
             ,
             what
             caressing
             the
             Cardinal
             of
             Lorrain
             to
             bring
             him
             off
             by
             the
             Court
             of
             Rome
             ?
             And
             when
             any
             others
             durst
             speak
             freely
             what
             checks
             ,
             and
             frowns
             ,
             and
             disgraces
             did
             they
             meet
             with
             ?
             And
             all
             this
             to
             keep
             the
             Pope
             safe
             ,
             who
             was
             still
             in
             bodily
             fear
             till
             the
             Council
             was
             ended
             to
             his
             mind
             ;
             and
             then
             what
             rejoycing
             ,
             that
             they
             had
             cheated
             the
             world
             so
             ,
             that
             that
             which
             was
             intended
             to
             clip
             the
             wings
             of
             the
             Court
             of
             Rome
             ,
             had
             confirmed
             and
             advanced
             the
             Interest
             of
             it
             .
             This
             was
             truly
             the
             
               Head
               's
               presiding
               over
               the
               members
            
             :
             for
             all
             the
             life
             and
             motion
             they
             had
             ,
             proceeded
             from
             the
             Influence
             of
             their
             Head
             ,
             the
             Pope
             :
             Call
             you
             this
             
               Presiding
               in
               a
               Council
            
             ?
             It
             is
             rather
             
               riding
               of
               it
            
             ,
             that
             by
             the
             spurring
             some
             and
             bridling
             
             others
             ,
             they
             may
             go
             just
             as
             the
             Pope
             would
             have
             them
             .
             And
             that
             this
             is
             a
             true
             account
             of
             it
             ,
             appears
             ,
             notwithstanding
             whatever
             your
             
               Cardinal
               Palavicino
            
             hath
             been
             able
             to
             object
             against
             the
             impartial
             history
             of
             it
             ;
             whose
             two
             volumes
             pretended
             in
             Answer
             to
             it
             ,
             consist
             of
             so
             many
             impertinencies
             ,
             and
             hath
             so
             very
             little
             material
             in
             it
             ,
             that
             a
             
               Roman
               Catholick
            
             himself
             hath
             declared
             to
             the
             world
             ,
             
             that
             he
             hath
             done
             more
             disservice
             to
             the
             Church
             of
             Rome
             by
             his
             Answer
             ,
             then
             ever
             Father
             Paul
             did
             by
             his
             History
             :
             By
             whom
             ,
             his
             two
             great
             Books
             are
             compared
             to
             those
             Night-birds
             that
             make
             a
             great
             shew
             ,
             but
             are
             all
             Feathers
             and
             very
             little
             Flesh.
             This
             then
             being
             the
             way
             of
             management
             of
             things
             at
             Trent
             ,
             judge
             you
             or
             any
             reasonable
             man
             ,
             Whether
             the
             Protestants
             have
             not
             just
             cause
             to
             except
             against
             the
             Presidentship
             which
             the
             Pope
             had
             in
             that
             Council
             ;
             and
             name
             you
             any
             
               General
               Council
            
             (
             that
             was
             truly
             accounted
             so
             )
             where
             ever
             he
             had
             any
             thing
             like
             it
             ?
             The
             particulars
             you
             mention
             ,
             will
             be
             considered
             afterwards
             .
          
           
             But
             you
             say
             ,
             
               All
               this
               was
               because
               the
               Pope
               was
               not
               justly
               accusable
               of
               any
               crime
               ,
               but
               what
               must
               involve
               not
               only
               the
               Council
               ,
            
             
             
             
               but
               the
               whole
               Church
               as
               much
               as
               himself
               .
            
             If
             so
             ,
             there
             was
             the
             greater
             reason
             that
             he
             should
             leave
             it
             to
             the
             Church
             in
             a
             
               Free
               Council
            
             to
             have
             impartially
             debated
             things
             ,
             without
             his
             acting
             and
             interposing
             so
             much
             as
             he
             did
             .
             But
             the
             Pope
             was
             wiser
             then
             to
             think
             so
             ;
             he
             knew
             there
             were
             many
             things
             in
             the
             Court
             of
             Rome
             which
             many
             other
             Bishops
             struck
             at
             ,
             as
             well
             as
             the
             Protestants
             ;
             and
             that
             they
             desired
             a
             Reformation
             of
             Abuses
             as
             well
             as
             the
             other
             ,
             especially
             the
             
               German
               ,
               French
            
             ,
             and
             
               Spanish
               Bishops
            
             .
             Nay
             ,
             it
             is
             strange
             to
             see
             how
             much
             ,
             interest
             or
             prejudice
             blinds
             men
             ,
             that
             they
             will
             not
             acknowledge
             now
             that
             there
             was
             any
             such
             need
             of
             Reformation
             ,
             when
             
               Pope
               Adrian
            
             6
             ,
             confessed
             at
             the
             Dyet
             at
             
               Norimberg
               ,
               A.D.
            
             
             1522.
             by
             Cheregatus
             his
             Legat
             ,
             that
             the
             Popes
             themselves
             had
             been
             the
             fountain
             and
             cause
             of
             all
             those
             evils
             in
             the
             Church
             ;
             In
             these
             remarkable
             words
             (
             part
             of
             which
             have
             been
             cited
             already
             on
             another
             occasion
             )
             
               Scimus
               in
               hâc
               sancta
               Sede
               ,
               aliquot
               jam
               annis
               ,
               multa
               abominanda
               fuisse
               ,
               abusus
               in
               Spiritualibus
               ,
               excessus
               in
               mandatis
               ,
               &
               omnia
               denique
               in
               perversum
               mutata
               .
               Nec
               mirum
               ,
               si
               aegritudo
               à
               capite
               in
               membra
               ,
               à
               summis
               Pontificibus
               in
               alios
               praelatos
               descenderit
               .
               Omnes
               nos
               (
               sc.
               praelati
               Ecclesiastici
               )
               declinavimus
               ,
               unusquisque
               in
               vi●s
               suas
               ,
               nec
               fuit
               jamdiu
               ,
               qui
               faceret
               bonum
               ,
               non
               fuit
               usque
               ad
               unum
               .
               Quamobrem
               necesse
               est
               ,
               ut
               omnes
               demus
               gloriam
               Deo
               ,
               &
               humiliemus
               animas
               nostras
               ei
               :
               videat
               unusquisque
               nostrûm
               unde
               exciderit
               ,
               &
               se
               potius
               quilibet
               judicet
               ,
               quàm
               à
               Deo
               in
               virga
               furoris
               sui
               judicari
               velit
               .
               Qua
               in
               re
               quod
               ad
               nos
               pertinet
               ,
               polliceberis
               ,
               Nos
               omnem
               operam
               adhibituros
               ,
               ut
               primum
               Curia
               haec
               ,
               unde
               forte
               omne
               hoc
               malum
               processit
               ,
               reformetur
               :
               ut
               sicut
               inde
               corruptio
               in
               omnes
               inferiores
               emanavit
               ,
               ita
               ab
               eadem
               sanitas
               &
               reformatio
               omnium
               emanet
               .
               Ad
               quod
               procurandum
               nos
               tanto
               arctius
               obligatos
               reputamus
               ,
               quando
               universum
               mundum
               hujusmodi
               reformationem
               avidiùs
               desiderare
               videmus
               .
            
             Can
             you
             now
             for
             shame
             say
             ,
             
               There
               was
               no
               need
               of
               Reformation
               at
               that
               time
               ,
               and
               that
               the
               Popes
               were
               no
               more
               concerned
               then
               the
               whole
               Church
               ?
            
             The
             
               whole
               Church
            
             was
             indeed
             concerned
             ,
             to
             see
             the
             
               Court
               of
               Rome
            
             reformed
             ,
             and
             we
             see
             the
             Pope
             confesseth
             ,
             that
             all
             the
             world
             desired
             a
             Reformation
             .
             Doth
             not
             he
             ingenuously
             acknowledge
             ,
             
               That
               many
               abominable
               things
               had
               been
               for
               many
               years
               in
               the
               Holy
               See
            
             (
             and
             very
             holy
             it
             was
             ,
             the
             mean
             time
             )
             
               that
               all
               things
               were
               out
               of
               order
               .
               That
               the
               distemper
               had
               fallen
               from
               the
               Head
               to
               the
               members
               ,
               from
               the
               Popes
               to
               other
               Prelates
               ,
               that
               they
               had
               all
               gone
               out
               of
               the
               way
               ,
               that
               for
               a
               long
               time
               there
               had
               been
               none
               that
               did
               good
               ,
               no
               not
               one
               .
               That
               therefore
               it
               was
               necessary
               ,
               that
               all
               
               should
               give
               glory
               to
               God
               ,
               and
               humble
               their
               souls
               ;
               and
               every
               one
               see
               whence
               he
               was
               fallen
               ,
               and
               judge
               himself
               ,
               rather
               then
               be
               judged
               by
               God
               in
               the
               rod
               of
               his
               fury
               .
               Wherefore
            
             (
             saith
             he
             to
             his
             Legat
             )
             
               thou
               shalt
               promise
               for
               us
               ,
               that
               we
               will
               use
               our
               utmost
               endeavour
               ,
               that
               this
               Court
               ,
               from
               whence
               all
               the
               mischief
               hath
               proceeded
               ,
               may
               be
               reformed
               ;
               that
               as
               the
               corruption
               hath
               flowed
               from
               thence
               unto
               inferiours
               ,
               so
               the
               health
               and
               reformation
               of
               all
               may
               come
               from
               thence
               too
               .
               And
               we
               look
               on
               our selves
               as
               the
               more
               obliged
               to
               procure
               this
               ,
               because
               we
               see
               the
               whole
               world
               doth
               earnestly
               desire
               such
               a
               Reformation
               .
            
             Whom
             must
             we
             now
             believe
             ,
             the
             Pope
             or
             you
             ?
             the
             
               Pope
               ingenuously
            
             and
             Christianly
             bemoaning
             the
             corruptions
             that
             had
             been
             in
             Popes
             themselves
             ,
             and
             
               from
               them
            
             had
             spread
             to
             others
             ;
             or
             you
             ,
             who
             basely
             and
             untruly
             flatter
             the
             Popes
             ,
             as
             though
             they
             needed
             no
             Reformation
             ,
             but
             what
             concerned
             the
             Council
             and
             Church
             ,
             as
             well
             as
             them
             ?
             And
             the
             Pope
             gives
             you
             the
             true
             reason
             of
             it
             ,
             
               Because
               the
               corruptions
               had
               been
               so
               great
               at
            
             Rome
             ,
             
               that
               from
               thence
               they
               had
               spread
               over
               all
               others
               .
            
             And
             can
             you
             think
             now
             ,
             that
             the
             Pope
             was
             not
             justly
             accused
             of
             any
             crime
             ,
             but
             that
             he
             might
             sit
             as
             President
             ,
             and
             manage
             the
             affairs
             of
             the
             Council
             ,
             as
             though
             there
             had
             been
             no
             need
             at
             all
             of
             any
             Reformation
             ?
             But
             I
             remember
             an
             observation
             of
             Baronius
             ,
             that
             the
             providence
             of
             God
             was
             so
             great
             in
             watching
             over
             the
             
               Roman
               Se●
            
             ,
             that
             the
             Popes
             who
             were
             unfit
             to
             Govern
             it
             ,
             seldom
             continued
             long
             in
             it
             ;
             which
             he
             makes
             upon
             Siricius
             his
             favour
             to
             Ruffinus
             ;
             and
             such
             a
             Pope
             was
             this
             Adrian
             accounted
             ;
             this
             confession
             of
             his
             being
             very
             distastful
             at
             Rome
             ,
             he
             continued
             not
             long
             after
             it
             .
             But
             yet
             I
             know
             you
             have
             another
             Answer
             ready
             at
             hand
             ,
             
               That
               all
               this
               concerned
               only
               some
               abuses
               in
               manners
               and
               management
               of
               affairs
               ,
               but
               nothing
               confessed
               to
               be
               amiss
               in
               Doctrine
               of
               Faith.
            
             However
             ,
             since
             it
             belonged
             to
             the
             Council
             to
             reform
             those
             abuses
             ,
             the
             Pope
             as
             an
             interessed
             person
             ought
             not
             to
             have
             presided
             there
             ,
             had
             it
             not
             been
             his
             intention
             to
             have
             prevented
             any
             real
             Reformation
             .
             For
             all
             the
             Decrees
             of
             the
             Council
             to
             that
             purpose
             were
             meerly
             delusory
             and
             nothing
             of
             Reformation
             followed
             upon
             them
             ;
             and
             the
             most
             important
             things
             to
             that
             end
             could
             never
             pass
             the
             Council
             .
             And
             if
             we
             gain
             this
             ,
             that
             the
             Pope
             ought
             not
             to
             be
             Judge
             ,
             where
             himself
             is
             concerned
             ,
             as
             to
             the
             Reformation
             of
             abuses
             ;
             your
             former
             assertion
             will
             make
             the
             other
             follow
             ,
             viz.
             that
             in
             case
             of
             Heresie
             ,
             other
             Bishops
             may
             in
             Council
             proceed
             against
             the
             Pope
             ,
             and
             ,
             by
             the
             same
             reason
             ,
             when
             any
             errours
             in
             Faith
             are
             charged
             upon
             him
             ,
             or
             those
             who
             joyn
             in
             Communion
             with
             him
             ;
             that
             such
             ought
             to
             be
             debated
             in
             a
             full
             and
             free
             Council
             ,
             where
             no
             one
             concerned
             may
             preside
             to
             over-aw
             the
             rest
             .
             But
             such
             Presidents
             should
             be
             appointed
             as
             were
             in
             former
             
               General
               Councils
            
             ,
             to
             whom
             it
             belonged
             to
             manage
             the
             debates
             of
             the
             Council
             ,
             without
             any
             such
             Power
             and
             Jurisdiction
             over
             them
             ,
             as
             the
             Pope
             pretended
             to
             have
             ,
             over
             all
             those
             assembled
             at
             Trent
             .
             And
             thus
             it
             appears
             ,
             that
             what
             his
             Lordship
             said
             ,
             was
             just
             and
             true
             ,
             
               That
               it
               is
               contrary
               to
               all
               Law
               ,
               Divine
               ,
               Natural
               and
               Humane
               ,
               that
               the
               Pope
               should
               be
               chief
               Judge
               in
               his
               own
               Cause
               .
            
             Your
             instances
             of
             
               Pope
               Leo
            
             at
             the
             Council
             of
             Chalcedon
             ,
             and
             Alexander
             at
             the
             Council
             of
             Nice
             ,
             will
             be
             considered
             in
             their
             due
             place
             .
          
           
             
             Which
             that
             we
             may
             come
             to
             ,
             we
             must
             examine
             
               the
               matter
               of
               fact
            
             ,
             as
             to
             the
             
               Popes
               presidency
               in
               General
               Councils
            
             .
             His
             Lordship
             denying
             ,
             
               that
               the
               Pope
               did
               preside
               in
               the
               Council
               of
            
             Nice
             ,
             
               either
               by
               himself
               or
               Legats
               ,
               because
            
             Hosius
             
               was
               the
               President
               of
               it
            
             ;
             You
             Answer
             ,
             That
             Hosius
             
               did
               preside
               in
               that
               Council
            
             ,
             
             
               and
               so
               did
               likewise
            
             Vitus
             and
             Vincentius
             
               Priests
               of
            
             Rome
             ,
             but
             (
             you
             say
             )
             
               they
               all
               presided
               as
               the
               Popes
               Legats
               and
               not
               otherwise
               .
               This
            
             (
             you
             say
             )
             
               appears
               by
               their
               subscribing
               the
               Conciliary
               Decrees
               in
               the
               first
               
               place
               of
               which
               no
               other
               account
               can
               be
               given
               ;
               and
               because
            
             Cedrenus
             and
             Photius
             
               confess
               that
               the
               Pope
               gave
               authority
               to
               this
               Council
               by
               his
               Legats
               ;
               and
               in
               the
               old
               preface
               to
               the
               Council
               of
            
             Sardica
             ,
             
               it
               is
               said
               expresly
               ,
               that
            
             Hosius
             
               was
               the
               Popes
               Legat
               ,
               and
               the
               same
               acknowledged
               by
            
             Hincmarus
             ,
             and
             Gelasius
             Cyzicenus
             ,
             
               whom
               you
               prove
               that
            
             Photius
             
               had
               read
            
             .
             These
             being
             then
             all
             the
             Evidences
             you
             produce
             for
             the
             Popes
             Presidency
             at
             the
             
               Nicene
               Council
            
             ,
             we
             are
             obliged
             to
             afford
             them
             a
             particular
             consideration
             .
          
           
             Your
             first
             argument
             ,
             which
             Bellarmin
             and
             Baronius
             likewise
             insist
             on
             ,
             is
             the
             order
             of
             subscription
             ,
             
               because
               the
               name
               of
            
             Hosius
             
               is
               set
               first
            
             ;
             but
             ,
             if
             we
             mark
             it
             ,
             this
             argument
             supposeth
             that
             which
             it
             should
             prove
             .
             For
             thus
             it
             proceeds
             ,
             Hosius
             subscribed
             first
             ,
             and
             therefore
             he
             was
             the
             
               Roman
               Legat
               ;
               Hosius
            
             was
             the
             
               Roman
               Legat
            
             ,
             and
             therefore
             he
             subscribed
             first
             :
             For
             it
             supposeth
             that
             the
             
               first
               Subscription
            
             did
             of
             right
             belong
             only
             to
             the
             
               Roman
               Legat
            
             ;
             which
             we
             may
             as
             well
             deny
             ,
             by
             an
             argument
             just
             like
             it
             ,
             Vitus
             and
             Vincentius
             did
             not
             subscribe
             first
             ,
             and
             therefore
             the
             
               Roman
               Legats
            
             did
             not
             subscribe
             first
             .
             But
             you
             ask
             ,
             
               Why
               then
               did
            
             Hosius
             
               subscribe
               before
               the
               Patriarchs
               ,
               and
               other
               Bishops
               ,
               of
               greater
               dignity
               than
               himself
               .
            
             I
             answer
             ,
             
               Because
               Hosius
            
             was
             President
             of
             the
             Council
             ,
             and
             not
             they
             .
             But
             if
             you
             ask
             ,
             
               Why
               they
               chose
               him
               President
               before
               others
               ,
            
             the
             
               Nicene
               Fathers
            
             must
             answer
             you
             ,
             and
             not
             I.
             But
             you
             say
             ,
             Cedrenus
             and
             Photius
             confess
             ,
             
               That
               the
               Pope
               gave
               Authority
               to
               the
               Nicene
               Council
               by
               his
               Legats
            
             ;
             but
             ,
             How
             comes
             that
             to
             prove
             ,
             that
             Hosius
             was
             one
             of
             those
             
               Legats
               ?
               Photius
            
             I
             am
             sure
             in
             his
             Book
             of
             the
             
               seven
               Synods
            
             (
             first
             published
             in
             Greek
             by
             Justellus
             out
             of
             the
             
               Sedan
               Library
            
             )
             sayes
             no
             such
             thing
             ,
             but
             only
             mentions
             the
             two
             Presbyters
             who
             were
             there
             the
             
               Roman-Bishops
               Legats
            
             .
             And
             Cedrenus
             only
             mentions
             the
             
               Roman
               Legats
            
             amongst
             those
             who
             were
             chief
             in
             that
             Council
             ,
             reckoning
             up
             the
             several
             Patriarchs
             .
             Your
             old
             preface
             to
             the
             
               Sardican
               Synod
            
             (
             supposed
             of
             
               Dionysius
               Exiguus
            
             )
             is
             no
             competent
             testimony
             ,
             being
             of
             a
             later
             Author
             ,
             and
             a
             Roman
             too
             :
             And
             Hincmarus
             is
             much
             younger
             than
             he
             ,
             and
             therefore
             neither
             of
             their
             testimonies
             hath
             any
             force
             against
             the
             ancient
             Writers
             ;
             neither
             hath
             that
             of
             
               Gelasius
               Cyzicenus
            
             ,
             who
             lived
             under
             
               Basiliscus
               A.
               D.
            
             476.
             
             And
             that
             you
             may
             not
             think
             I
             do
             you
             wrong
             ,
             to
             deprive
             you
             of
             his
             testimony
             ,
             you
             may
             see
             ,
             
             How
             freely
             Baronius
             passeth
             his
             censure
             upon
             those
             Acts
             under
             the
             name
             of
             
               Nicene
               Council
               .
               Sed
               ,
               ut
               liberè
               dicam
               ,
               somnia
               puto
               haec
               omnia
            
             ;
             that
             I
             may
             speak
             freely
             ,
             I
             account
             them
             no
             better
             than
             dreams
             :
             And
             gives
             this
             very
             good
             reason
             for
             it
             ;
             because
             ever
             since
             the
             time
             of
             that
             Council
             ,
             all
             persons
             have
             been
             so
             extremely
             desirous
             of
             the
             Acts
             of
             that
             Council
             ,
             and
             yet
             could
             never
             obtain
             them
             .
             But
             that
             which
             comes
             in
             the
             rear
             ,
             transcends
             all
             the
             rest
             ,
             which
             is
             ,
             That
             Photius
             ,
             
               though
               a
               Schismatical
               Greek
               ,
               and
               bitter
               enemy
               of
               the
               Roman
               Church
               ,
               witnesseth
               he
               had
               read
               this
               Book
               of
            
             Gelasius
             ,
             
               and
               in
               it
               the
               above-cited
               testimony
               .
            
             And
             ,
             I
             pray
             ,
             What
             follows
             from
             thence
             ?
             I
             hope
             Photius
             had
             read
             many
             other
             Books
             in
             that
             excellent
             collection
             of
             his
             Bibliotheca
             besides
             this
             ;
             and
             ,
             Will
             you
             say
             ,
             that
             Photius
             believed
             all
             that
             he
             there
             saith
             he
             had
             read
             ?
             No
             ,
             but
             you
             say
             ,
             
               That
               thereupon
               he
               confesses
               that
               the
               said
            
             Hosius
             
               was
               Legat
               for
               the
               Bishop
               of
            
             Rome
             ,
             
               at
               the
               Council
               of
            
             Nice
             .
             But
             you
             would
             have
             done
             well
             to
             have
             told
             us
             ,
             Where
             this
             Confession
             is
             extant
             :
             for
             you
             seem
             to
             insinuate
             ,
             as
             though
             it
             were
             in
             the
             same
             place
             where
             he
             mentions
             the
             reading
             this
             Book
             of
             Gelasius
             :
             but
             he
             only
             saith
             ,
             That
             
               Gelasius
               affirms
               it
            
             ,
             
             adding
             nothing
             at
             all
             of
             his
             own
             judgement
             ;
             and
             in
             his
             Book
             of
             the
             
               seven
               Synods
            
             ,
             where
             he
             declares
             his
             own
             mind
             ,
             he
             only
             mentions
             Vitus
             and
             Vincentius
             ,
             
             as
             the
             Legats
             of
             the
             
               Roman
               See
            
             :
             And
             brings
             in
             Hosius
             afterwards
             ,
             not
             joyning
             
             him
             with
             Vitus
             and
             Vincentius
             ,
             but
             with
             Alexander
             of
             Constantinople
             ,
             and
             Sylvester
             and
             Julius
             of
             Rome
             ,
             and
             Alexander
             and
             Athanasius
             of
             Alexandria
             ,
             whom
             he
             makes
             the
             
               Chief
               in
               the
               Council
            
             .
             For
             if
             Photius
             had
             intended
             to
             have
             made
             Hosius
             one
             of
             the
             
               Popes
               Legats
            
             ;
             there
             was
             all
             the
             reason
             in
             the
             world
             he
             should
             have
             set
             him
             before
             Vitus
             and
             Vincentius
             ,
             who
             were
             only
             Presbyters
             .
             And
             that
             the
             Pope
             had
             no
             other
             Legats
             there
             but
             these
             
               two
               Presbyters
            
             ,
             we
             have
             the
             consent
             of
             all
             the
             ancient
             
               Ecclesiastical
               Historians
               ;
               Eusebius
            
             mentioning
             the
             absence
             of
             the
             
               Roman
               Bishop
            
             ,
             because
             of
             his
             Age
             adds
             ,
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               His
               Presbyters
               being
               present
               ,
               supplied
               his
               place
            
             ;
             so
             
               Theodoret
               the
               Bishop
               of
            
             Rome
             
               could
               not
               be
               present
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               but
               he
               sent
               two
               Presbyters
               with
               power
               to
               give
               his
               assent
            
             ;
             not
             to
             preside
             over
             the
             Council
             .
             To
             the
             same
             purpose
             Sozomen
             ,
             
             
               Nicephorus
               ,
               Zonaras
            
             speak
             .
             And
             it
             is
             very
             strange
             not
             one
             of
             all
             these
             Historians
             should
             mention
             this
             ,
             if
             Hosius
             had
             presided
             there
             as
             Legat
             of
             the
             Bishop
             of
             Rome
             ;
             and
             much
             more
             ,
             that
             Hosius
             should
             not
             subscribe
             first
             in
             that
             capacity
             ,
             but
             only
             as
             Bishop
             of
             Corduba
             ;
             for
             the
             
               Popes
               Legats
            
             do
             not
             use
             to
             be
             so
             forgetful
             of
             their
             place
             and
             honour
             .
             It
             seems
             then
             very
             plain
             ,
             that
             the
             Pope
             had
             no
             manner
             of
             Presidency
             at
             the
             Council
             ef
             Nice
             :
             We
             come
             therefore
             to
             following
             Councils
             .
          
           
             You
             grant
             ,
             
               That
               in
               the
               second
               General
               Council
               ,
            
             Nectarius
             
               Bishop
               of
            
             Constantinople
             
               was
               President
            
             ,
             
             
             
               and
               not
               the
               Pope
               or
               his
               Legats
               .
               But
               the
               reason
            
             (
             you
             say
             )
             
               was
               ,
               because
               Pope
            
             Damasus
             
               having
               first
               summoned
               that
               Council
               to
               be
               held
               at
            
             Constantinople
             ,
             
               and
               the
               Bishops
               of
               the
               Oriental
               Provinces
               being
               accordingly
               there
               met
               ,
               the
               Pope
               ,
               for
               some
               reasons
               ,
               altered
               his
               mind
               ,
               and
               would
               have
               had
               them
               come
               to
            
             Rome
             ,
             
               to
               joyn
               with
               the
               Bishops
               he
               had
               there
               assembled
               :
               which
               the
               Prelates
               at
            
             Constantinople
             
               refusing
               in
               a
               submissive
               manner
               ,
               alledged
               such
               arguments
               as
               the
               Pope
               remained
               satisfied
               with
               them
               .
               So
               the
               Council
            
             (
             you
             say
             )
             
               was
               upon
               the
               matter
               held
               in
               two
               places
               ,
               at
            
             Rome
             ,
             and
             Constantinople
             .
             
               So
               that
               while
               the
               Pope
               presided
               in
               the
               Council
               at
            
             Rome
             ,
             
               and
               gave
               allowance
               to
               their
               proceedings
               at
            
             Constantinople
             ,
             
               and
               that
               by
               reason
               of
               their
               entercourse
               ,
               they
               were
               looked
               on
               but
               as
               one
               Council
               in
               effect
               ,
               and
               the
               Pope
               to
               have
               presided
               therein
               .
            
             In
             all
             this
             you
             discover
             ,
             How
             much
             you
             take
             up
             things
             upon
             trust
             ,
             and
             utter
             them
             with
             great
             confidence
             ,
             when
             they
             seem
             for
             your
             purpose
             ,
             although
             they
             are
             built
             upon
             notorious
             mistakes
             in
             
               Ecclesiastical
               History
            
             ;
             as
             I
             shall
             make
             it
             plain
             to
             you
             this
             Answer
             of
             yours
             is
             .
             For
             neither
             was
             the
             
               General
               Council
            
             at
             Constantinople
             ever
             in
             the
             least
             summoned
             by
             the
             Pope
             ,
             neither
             did
             it
             ●it
             at
             the
             same
             time
             that
             the
             Council
             at
             Rome
             under
             Damasus
             did
             ;
             neither
             were
             any
             Letters
             sent
             from
             that
             Council
             to
             the
             Pope
             ;
             and
             therefore
             certainly
             
               Pope
               Damasus
            
             could
             not
             in
             any
             sense
             be
             said
             to
             preside
             there
             .
             These
             things
             ,
             I
             know
             ,
             make
             you
             wonder
             at
             first
             ;
             but
             I
             shall
             undertake
             to
             make
             it
             appear
             ,
             How
             much
             your
             great
             Masters
             (
             I
             need
             not
             name
             them
             to
             you
             )
             have
             abused
             your
             credulity
             in
             this
             story
             .
             We
             are
             to
             know
             then
             ,
             that
             the
             Emperour
             Theodosius
             having
             been
             newly
             admitted
             into
             a
             share
             of
             the
             Empire
             by
             Gratian
             ,
             and
             the
             Eastern
             parts
             of
             it
             being
             allotted
             to
             him
             ,
             he
             considering
             what
             a
             deplorable
             condition
             the
             Churches
             of
             those
             parts
             were
             in
             ,
             by
             reason
             of
             the
             factions
             and
             heresies
             which
             were
             among
             them
             ,
             judges
             it
             the
             best
             expedient
             to
             call
             a
             Council
             at
             Constantinople
             ;
             to
             see
             if
             there
             were
             any
             hopes
             to
             bring
             the
             Church
             to
             any
             peace
             .
             For
             this
             purpose
             150.
             
             Bishops
             meet
             from
             the
             several
             Provinces
             at
             Constantinople
             ,
             who
             condemn
             Macedonius
             ,
             publish
             a
             new
             Creed
             ,
             make
             several
             Canons
             ,
             accept
             of
             
               Gregory
               Nazianzen's
            
             resignation
             of
             the
             See
             of
             Constantinople
             ,
             chuse
             Nectarius
             in
             his
             room
             ,
             and
             on
             the
             death
             of
             
             Meletius
             at
             Antioch
             ,
             elect
             Flavianus
             to
             succeed
             him
             ,
             make
             a
             
               Synodical
               Epistle
            
             to
             the
             
               Emperour
               Theodosius
            
             ,
             giving
             him
             an
             account
             of
             their
             proceedings
             ,
             and
             so
             dissolve
             .
             This
             is
             the
             short
             of
             the
             narration
             of
             it
             in
             
               Theodoret
               ,
               Socrates
            
             ,
             and
             Sozomen
             .
             
             But
             as
             soon
             as
             the
             report
             of
             their
             actions
             was
             come
             into
             the
             
               Western
               parts
            
             ,
             great
             discontents
             are
             taken
             at
             their
             proceedings
             ,
             especially
             at
             the
             election
             of
             Flavianus
             to
             the
             See
             at
             Antioch
             ;
             because
             the
             Church
             of
             Rome
             had
             declared
             it self
             in
             favour
             of
             Paulinus
             at
             Antioch
             ,
             during
             the
             life
             of
             Meletius
             ,
             and
             therefore
             by
             no
             means
             would
             they
             now
             yield
             to
             the
             succession
             of
             Flavianus
             .
             Upon
             this
             ,
             Damasus
             sollicits
             the
             
               Emperour
               Gratian
            
             for
             a
             
               General
               Council
            
             ,
             that
             the
             cause
             might
             be
             heard
             ;
             and
             ,
             that
             the
             
               Eastern
               Bishops
            
             might
             meet
             too
             ,
             he
             sends
             other
             Letters
             to
             Theodosius
             to
             the
             same
             purpose
             ;
             upon
             the
             intimation
             of
             which
             ,
             the
             
               Eastern
               Bishops
            
             ,
             who
             either
             were
             detained
             at
             Constantinople
             by
             several
             occurrences
             there
             ,
             or
             were
             sent
             again
             out
             of
             their
             Provinces
             thither
             ,
             assemble
             together
             ,
             and
             write
             a
             
               Synodical
               Epistle
            
             to
             
               Damasus
               ,
               Ambrosius
               ,
               Britton
               ,
               Valerian
               ,
               &c.
            
             wherein
             they
             give
             an
             account
             ,
             Why
             they
             could
             not
             come
             to
             Rome
             ,
             because
             the
             
               Eastern
               Churches
            
             could
             not
             ,
             in
             so
             divided
             and
             busie
             a
             time
             ,
             be
             left
             destitute
             of
             their
             Bishops
             ,
             and
             therefore
             they
             desire
             to
             be
             excused
             ;
             but
             however
             ,
             they
             had
             sent
             
               Cyriacus
               ,
               Eusebius
            
             ,
             and
             Priscianus
             ,
             as
             their
             Legats
             thither
             .
             This
             excuse
             the
             
               Emperour
               Theodosius
            
             accepted
             of
             ,
             and
             Damasus
             and
             his
             Council
             were
             fain
             to
             rest
             satisfied
             with
             it
             ;
             only
             some
             of
             Paulinus
             his
             party
             met
             him
             there
             ,
             as
             Epiphanius
             and
             S.
             Hierom
             (
             although
             S.
             Hierom
             being
             no
             Bishop
             ,
             could
             only
             shew
             his
             good
             will
             ,
             and
             take
             that
             opportunity
             of
             returning
             to
             Rome
             .
             )
             What
             this
             Council
             did
             under
             Damasus
             ,
             we
             are
             to
             seek
             ;
             for
             both
             Baronius
             and
             Binius
             confess
             ,
             that
             the
             Acts
             of
             that
             Council
             ,
             are
             wholly
             lost
             ;
             only
             Baronius
             thinks
             ,
             
             that
             the
             condemnation
             of
             Apollinaris
             and
             Timotheus
             (
             which
             Theodoret
             mentions
             )
             to
             have
             been
             done
             before
             ;
             and
             that
             Paulinus
             was
             restored
             to
             the
             See
             of
             Antioch
             by
             this
             Council
             :
             which
             seems
             the
             more
             probable
             ,
             in
             that
             Paulinus
             the
             next
             year
             returns
             to
             Antioch
             ;
             and
             because
             the
             Bishops
             of
             Rome
             afterward
             took
             his
             part
             ,
             and
             defended
             his
             successour
             against
             Flavianus
             in
             the
             See
             of
             Antioch
             .
             This
             being
             the
             true
             account
             of
             those
             proceedings
             ,
             let
             now
             any
             indifferent
             person
             judge
             ,
             Whether
             you
             were
             not
             much
             put
             to
             it
             ,
             when
             you
             are
             fain
             to
             confound
             
               two
               Councils
            
             held
             at
             several
             times
             on
             several
             occasions
             ,
             on
             purpose
             to
             blind
             the
             Reader
             ,
             and
             to
             make
             him
             believe
             that
             
               Pope
               Damasus
            
             had
             somewhat
             to
             do
             ,
             in
             calling
             and
             presiding
             in
             the
             
               General
               Council
            
             at
             Constantinople
             ;
             because
             he
             requested
             the
             meeting
             of
             the
             Bishops
             again
             the
             year
             after
             the
             
               General
               Council
            
             .
             And
             the
             truth
             of
             this
             ,
             is
             so
             plain
             ,
             that
             Baronius
             and
             Binius
             confess
             the
             difference
             of
             these
             two
             Councils
             ,
             
             both
             as
             to
             the
             times
             and
             occasions
             of
             them
             .
             Baronius
             placeth
             the
             
               Oecumenical
               Council
            
             at
             
               Constantinople
               A.
               D.
            
             381.
             
             Eucherius
             and
             Syagrius
             being
             COSS.
             in
             May
             :
             
             but
             the
             other
             Council
             at
             Constantinople
             ,
             he
             placeth
             the
             year
             after
             ,
             
               A.
               D.
            
             382.
             
             Syagrius
             and
             
               Antonius
               COSS.
            
             at
             which
             time
             likewise
             the
             Council
             at
             Rome
             sate
             .
             And
             so
             Binius
             reckons
             this
             Council
             as
             a
             second
             Council
             at
             Constantinople
             under
             Damasus
             ,
             and
             ,
             in
             all
             things
             concerning
             the
             times
             of
             this
             and
             the
             former
             ,
             
             follows
             Baronius
             exactly
             .
             So
             much
             are
             the
             two
             great
             
               Cardinals
               ,
               Bellarmin
            
             and
             Perron
             mistaken
             ,
             
             when
             they
             would
             have
             the
             Council
             at
             Constantinople
             called
             Oecumenical
             on
             this
             account
             ,
             because
             there
             was
             a
             Council
             at
             Rome
             sitting
             under
             Damasus
             ,
             
             at
             the
             same
             time
             approving
             what
             was
             done
             at
             Constantinople
             .
             Whereas
             the
             occasion
             of
             the
             Council
             at
             Rome
             was
             given
             by
             some
             of
             the
             last
             Acts
             of
             the
             
               Oecumenical
               Council
               ,
               viz.
            
             the
             election
             of
             Flavianus
             .
             But
             that
             this
             could
             not
             be
             ,
             that
             those
             two
             Councils
             at
             Rome
             ,
             
             and
             Constantinople
             ,
             should
             sit
             together
             at
             the
             same
             time
             ,
             and
             on
             the
             same
             account
             ,
             
             appears
             by
             the
             
               Synodical
               Epistle
            
             of
             the
             Council
             the
             year
             following
             sent
             to
             Damasus
             ,
             which
             is
             exemplified
             both
             in
             Binius
             and
             Baronius
             ,
             and
             is
             originally
             extant
             in
             Theodoret.
             Although
             Binius
             placeth
             it
             at
             the
             end
             of
             the
             
               Oecumenical
               Council
            
             ,
             but
             Baronius
             much
             more
             fairly
             in
             the
             next
             year
             ,
             as
             being
             the
             Act
             of
             the
             
               second
               Council
            
             .
             
             Now
             there
             are
             two
             things
             in
             that
             
               Synodical
               Epistle
            
             by
             which
             I
             shall
             prove
             it
             impossible
             ,
             that
             either
             the
             Letters
             of
             
               Pope
               Damasus
            
             did
             concern
             the
             calling
             of
             the
             
               Oecumenical
               Council
            
             ,
             or
             that
             the
             sitting
             of
             the
             Council
             at
             Rome
             ,
             and
             the
             General
             one
             at
             Constantinople
             ,
             could
             be
             at
             the
             same
             time
             .
             The
             first
             is
             from
             the
             date
             of
             those
             Letters
             ,
             which
             is
             thus
             expressed
             there
             :
             that
             they
             met
             together
             at
             Constantinople
             ,
             having
             received
             the
             Letters
             which
             were
             sent
             the
             year
             before
             from
             them
             to
             the
             
               Emperour
               Theodosius
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               after
               the
               Synod
               at
               Aquileia
               .
            
             
             Now
             the
             Synod
             at
             Aquileia
             by
             Baronius
             his
             computation
             ,
             was
             held
             the
             same
             year
             
               A.
               D.
            
             381.
             in
             which
             the
             
               Oecumenical
               Council
            
             at
             Constantinople
             was
             held
             ,
             and
             much
             later
             in
             the
             year
             too
             ,
             for
             this
             was
             held
             in
             the
             Nones
             of
             September
             ,
             
             and
             the
             other
             in
             May
             ;
             and
             so
             much
             is
             likewise
             confessed
             by
             Binius
             in
             his
             notes
             on
             that
             Council
             .
             Now
             let
             me
             demand
             of
             you
             ,
             Whether
             is
             it
             impossible
             that
             Damasus
             should
             ,
             by
             his
             Letters
             ,
             summon
             the
             
               Oecumenical
               Council
            
             ,
             when
             the
             date
             of
             those
             Letters
             to
             Theodosius
             ,
             is
             so
             long
             after
             the
             sitting
             of
             it
             ?
             But
             besides
             this
             ,
             these
             
               Eastern
               Bishops
            
             in
             that
             Council
             ,
             which
             sate
             after
             these
             Letters
             of
             Damasus
             ,
             clearly
             distinguished
             themselves
             from
             the
             
               Oecumenical
               Council
            
             of
             the
             year
             foregoing
             :
             for
             ,
             after
             they
             had
             given
             a
             brief
             account
             of
             their
             Faith
             ,
             they
             referr
             the
             Pope
             and
             
               Western
               Council
            
             to
             that
             declaration
             of
             Faith
             which
             had
             been
             made
             the
             
               year
               before
            
             by
             the
             
               Oecumenical
               Council
            
             assembled
             at
             Constantinople
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ·
             Is
             it
             possible
             then
             any
             thing
             should
             be
             more
             evident
             ,
             than
             that
             this
             Council
             assembled
             upon
             the
             Letters
             of
             Damasus
             to
             Theodosius
             ,
             and
             sitting
             with
             the
             Council
             at
             Rome
             ,
             is
             clearly
             distinct
             from
             the
             
               Oecumenical
               Council
            
             of
             Constantinople
             ?
             And
             thus
             I
             hope
             I
             have
             dispelled
             those
             mists
             which
             you
             would
             cast
             before
             the
             Readers
             eyes
             ,
             by
             confounding
             these
             two
             Councils
             ,
             and
             thereby
             offering
             to
             prove
             that
             the
             Pope
             had
             some
             kind
             of
             very
             remote
             Presidency
             in
             the
             second
             
               General
               Council
            
             .
             Which
             is
             so
             far
             from
             being
             true
             ,
             that
             there
             is
             not
             any
             intimation
             in
             any
             of
             the
             ancient
             Historians
             ,
             
               Theodoret
               ,
               Socrates
            
             ,
             or
             Sozomen
             ,
             that
             the
             Pope
             ,
             or
             any
             of
             the
             
               Western
               Bishops
            
             ,
             had
             any
             thing
             at
             all
             to
             do
             in
             it
             .
             But
             you
             will
             ask
             ,
             
               How
               comes
               it
               then
               to
               be
               accounted
               an
               Oecumenical
               Council
               ?
            
             For
             this
             indeed
             Baronius
             would
             fain
             find
             out
             some
             hand
             that
             Damasus
             had
             in
             it
             ,
             or
             else
             he
             cannot
             conceive
             how
             it
             should
             become
             Oecumenical
             ;
             but
             all
             the
             proof
             he
             produceth
             ,
             is
             ,
             
               Because
               in
               the
               Acts
               of
               the
               sixth
               Council
               it
               is
               said
               ,
               that
            
             Theodosius
             and
             Damasus
             opposed
             Macedonius
             :
             and
             so
             I
             hope
             he
             might
             do
             by
             declaring
             his
             consent
             to
             the
             Doctrine
             decreed
             in
             this
             Council
             ;
             not
             that
             thereby
             his
             approbation
             made
             it
             Oecumenical
             .
             And
             ,
             as
             that
             Doctrine
             was
             received
             ,
             and
             that
             Confession
             of
             Faith
             embraced
             all
             over
             the
             world
             ,
             so
             that
             Council
             became
             Oecumenical
             .
             For
             I
             cannot
             see
             but
             that
             if
             Damasus
             had
             stood
             up
             for
             Macedonius
             ,
             if
             the
             Decrees
             against
             him
             had
             been
             received
             by
             the
             
               Catholick
               Church
            
             ,
             it
             had
             been
             never
             the
             less
             Oecumenical
             in
             the
             sense
             of
             Antiquity
             :
             That
             testimony
             which
             Baronius
             brings
             out
             of
             his
             own
             Library
             ,
             and
             a
             Copy
             of
             the
             Vatican
             ,
             expressing
             that
             Damasus
             did
             summon
             the
             Council
             at
             Constantinople
             ,
             is
             not
             to
             be
             taken
             against
             the
             consent
             of
             the
             ancient
             Church-Historians
             ;
             it
             being
             well
             known
             what
             Interess
             those
             
               Roman
               Copies
            
             have
             a
             long
             time
             driven
             on
             .
             I
             deny
             not
             therefore
             but
             that
             
             the
             Council
             of
             Constantinople
             was
             assented
             to
             by
             Damasus
             ,
             and
             the
             
               Western
               Bishops
            
             ,
             in
             the
             matters
             of
             Faith
             there
             decided
             ,
             but
             I
             utterly
             deny
             that
             Damasus
             had
             any
             thing
             to
             do
             in
             the
             Presidency
             over
             that
             Council
             .
             So
             that
             we
             find
             a
             Council
             alwaies
             acknowledged
             to
             be
             Oecumenical
             ,
             in
             which
             the
             Pope
             had
             no
             Presidency
             at
             all
             ;
             and
             this
             very
             Instance
             sufficiently
             refutes
             your
             
               Hypothesis
               ,
               viz.
               that
               the
               Popes
               Presidency
               is
               necessary
               to
               a
               General
               Council
               .
            
          
           
             In
             the
             third
             
               General
               Council
            
             held
             at
             
               Ephesus
               A.
               D.
            
             431.
             it
             is
             agreed
             on
             both
             sides
             ,
             that
             S.
             
               Cyril
               Patriarch
            
             of
             Alexandria
             ,
             was
             the
             President
             of
             it
             :
             
             but
             the
             Question
             is
             ,
             In
             what
             capacity
             he
             sate
             there
             ,
             whether
             in
             his
             own
             ,
             or
             as
             Legat
             of
             
               Celestine
               Bishop
            
             of
             Rome
             ?
             All
             the
             proof
             you
             produce
             for
             the
             latter
             ,
             is
             ,
             
               That
               it
               appears
               by
               a
               Letter
               written
               to
               him
               by
               the
               Pope
               ,
               long
               before
               he
               sent
               any
               other
               Legats
               to
               that
               Council
               :
            
             
             
               in
               which
               Letter
               he
               gives
               S.
            
             Cyril
             
               charge
               to
               supply
               his
               place
               ,
               as
               is
               testified
               by
            
             Evag●ius
             ,
             Prosper
             ,
             Photius
             ,
             
               and
               divers
               other
               Authours
            
             .
             But
             here
             again
             you
             offer
             to
             confound
             two
             things
             ,
             which
             are
             of
             a
             distinct
             nature
             :
             for
             you
             would
             have
             your
             Reader
             believe
             ,
             that
             this
             Letter
             was
             sent
             by
             Coelestine
             to
             Cyril
             ,
             in
             order
             to
             his
             Presidentship
             in
             the
             Council
             ,
             whereas
             this
             Letter
             was
             sent
             the
             year
             before
             ,
             without
             any
             relation
             to
             the
             Council
             ;
             as
             appears
             by
             the
             series
             of
             the
             story
             :
             which
             is
             briefly
             this
             ;
             the
             differences
             in
             the
             
               Eastern
               Churches
            
             increasing
             about
             the
             Opinions
             broached
             by
             Nestorius
             ,
             S.
             Cyril
             of
             Alexandria
             chiefly
             appearing
             in
             opposition
             to
             them
             they
             both
             write
             (
             much
             about
             the
             same
             time
             )
             to
             
               Pope
               Coelestine
            
             ,
             impeaching
             each
             other
             of
             Heresie
             .
             But
             before
             Coelestine
             had
             read
             the
             Letters
             from
             Nestorius
             in
             vindication
             of
             himself
             ,
             Possidonius
             a
             Deacon
             of
             Alexandria
             comes
             with
             several
             dispatches
             from
             S.
             Cyril
             ,
             wherein
             a
             large
             account
             is
             given
             of
             the
             heresie
             and
             actions
             of
             Nestorius
             ;
             upon
             which
             the
             Pope
             calls
             a
             Council
             at
             Rome
             ,
             and
             therein
             examines
             the
             allegations
             on
             both
             sides
             ,
             which
             being
             done
             ,
             the
             Council
             condemns
             Nestorius
             ,
             and
             passeth
             this
             sentence
             on
             him
             ,
             
               That
               ten
               daies
               should
               be
               allowed
               him
               (
               after
               notice
               given
               )
               for
               his
               repentance
               ;
               and
               ,
               in
               case
               of
               obstinacy
               ,
               he
               should
               be
               declared
               excommunicate
               .
            
             And
             for
             executing
             this
             sentence
             ,
             Coelestine
             commits
             his
             power
             to
             Cyril
             ;
             not
             as
             though
             it
             belonged
             to
             the
             Pope
             only
             to
             do
             it
             ,
             but
             that
             by
             this
             means
             there
             might
             appear
             the
             Consent
             of
             the
             Western
             with
             the
             
               Eastern
               Bishops
            
             ,
             in
             putting
             Nestorius
             out
             of
             the
             communion
             of
             the
             
               Catholick
               Church
            
             .
             S.
             Cyril
             having
             received
             these
             Letters
             by
             the
             return
             of
             Possidonius
             ,
             
             dated
             the
             third
             of
             the
             Ides
             of
             August
             ,
             as
             appears
             by
             the
             Letters
             extant
             in
             Baronius
             ,
             calls
             a
             Council
             at
             Alexandria
             ,
             in
             which
             four
             Legats
             are
             decreed
             to
             be
             sent
             to
             Constantinople
             in
             pursuance
             of
             the
             sentence
             against
             Nestorius
             ,
             they
             deliver
             the
             Letters
             of
             Coelestine
             and
             Cyril
             to
             him
             ,
             he
             returns
             them
             no
             answer
             at
             all
             ,
             but
             addresses
             himself
             to
             the
             
               Emperour
               Theodosius
            
             ,
             and
             complains
             of
             the
             persecutions
             of
             Cyril
             ,
             which
             occasioned
             a
             very
             sharp
             Letter
             of
             the
             Emperour
             to
             him
             ,
             charging
             him
             with
             disturbing
             the
             
               Churches
               Peace
            
             .
             But
             this
             was
             not
             all
             ;
             for
             Cyril
             having
             with
             the
             
               Synodical
               Epistle
            
             of
             the
             Council
             of
             Alexandria
             ,
             sent
             twelve
             Anathematisms
             to
             be
             subscribed
             by
             Nestorius
             ,
             he
             was
             so
             far
             from
             it
             ,
             that
             he
             charges
             Cyril
             with
             the
             heresie
             of
             Apollinaris
             in
             them
             ,
             and
             sends
             them
             to
             
               Johannes
               Antiochenus
            
             ,
             who
             (
             with
             the
             
               Syrian
               Bishops
            
             of
             his
             Diocese
             )
             joyn
             with
             Nestorius
             in
             the
             impeachment
             of
             Cyril
             .
             So
             that
             by
             this
             means
             the
             sentence
             against
             Nestorius
             could
             not
             be
             put
             in
             execution
             ,
             because
             of
             the
             dissent
             of
             the
             
               Eastern
               Bishops
            
             ,
             and
             that
             S.
             Cyril
             stood
             charged
             with
             Heresie
             as
             well
             as
             the
             other
             .
             Things
             being
             grown
             to
             this
             height
             ,
             Theodosius
             calls
             a
             
               General
               Council
            
             at
             Ephesus
             ,
             to
             be
             held
             the
             ensuing
             year
             ,
             writes
             to
             all
             the
             Metropolitans
             to
             appear
             there
             at
             the
             time
             appointed
             ,
             and
             bring
             such
             Bishops
             with
             them
             ,
             as
             they
             thought
             convenient
             ;
             
             but
             what
             contentions
             happened
             there
             between
             the
             two
             parties
             ,
             is
             not
             here
             our
             business
             to
             relate
             ;
             but
             the
             Emperour
             foreseeing
             what
             disturbance
             was
             like
             to
             be
             there
             ,
             sent
             the
             Count
             Candidianus
             for
             better
             management
             of
             the
             affairs
             of
             the
             Council
             .
             Now
             S.
             Cyril
             and
             his
             party
             having
             the
             advantage
             of
             the
             other
             ,
             both
             in
             number
             and
             forwardness
             of
             being
             there
             ,
             Cyril
             sits
             as
             President
             among
             them
             .
             The
             Question
             now
             is
             ,
             Whether
             he
             sate
             there
             by
             virtue
             of
             that
             Legantine
             Power
             he
             had
             for
             the
             excommunicating
             Nestorius
             the
             year
             before
             ,
             or
             not
             ?
             or
             only
             as
             Patriarch
             of
             Alexandria
             ,
             and
             chief
             of
             that
             party
             ?
             But
             by
             what
             authority
             he
             should
             challenge
             to
             be
             President
             of
             the
             Council
             ,
             because
             he
             had
             been
             deputed
             by
             Coelestine
             to
             act
             his
             part
             in
             the
             excommunicating
             Nestorius
             ,
             I
             think
             is
             somewhat
             hard
             to
             understand
             .
             Neither
             doth
             any
             thing
             appear
             in
             the
             Council
             which
             gives
             any
             ground
             for
             it
             ;
             for
             Cyril
             subscribes
             to
             it
             meerly
             as
             Patriarch
             of
             Alexandria
             ,
             the
             Council
             on
             all
             occasions
             call
             him
             ,
             and
             Memnon
             of
             Ephesus
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             when
             they
             speak
             of
             Coelestine
             ,
             after
             his
             Legats
             came
             ,
             they
             say
             ,
             He
             did
             only
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               assist
               together
               with
               them
               in
               Council
               :
            
             But
             ,
             Why
             should
             Coelestine
             send
             other
             Legats
             afterwards
             ,
             
               viz.
               Arcadius
               ,
               Philippus
            
             ,
             and
             Projectus
             ,
             if
             S.
             Cyril
             supplied
             the
             Popes
             place
             there
             already
             ?
             Yet
             ,
             although
             we
             should
             grant
             ,
             that
             before
             the
             Legats
             came
             ,
             Cyril
             did
             supply
             the
             place
             of
             Coelestine
             ,
             yet
             it
             doth
             not
             follow
             ,
             that
             he
             sate
             President
             of
             the
             Council
             on
             that
             account
             :
             but
             only
             to
             shew
             the
             concurrence
             of
             Coelestine
             with
             the
             Council
             in
             matter
             of
             Doctrine
             ;
             and
             this
             there
             was
             good
             reason
             for
             ,
             because
             Coelestine
             had
             fully
             declared
             himself
             to
             Cyril
             concerning
             that
             already
             .
             And
             this
             was
             usual
             in
             the
             Councils
             ,
             as
             appears
             in
             this
             very
             Council
             by
             
               Flavianus
               Bishop
            
             of
             Philippi
             ;
             subscribing
             likewise
             in
             the
             place
             of
             Rufus
             of
             Thessalonica
             .
             So
             that
             if
             we
             grant
             Cyril
             to
             sit
             in
             the
             Council
             as
             Legat
             of
             Coelestine
             ,
             yet
             it
             doth
             not
             follow
             ,
             that
             he
             was
             President
             of
             the
             Council
             in
             that
             capacity
             ;
             for
             the
             other
             was
             only
             to
             testifie
             his
             consent
             ,
             this
             required
             a
             particular
             Commission
             to
             that
             purpose
             .
             So
             that
             he
             might
             give
             a
             vote
             in
             the
             Council
             for
             Coelestine
             ,
             and
             yet
             sit
             (
             as
             he
             did
             )
             President
             of
             the
             Council
             as
             Patriarch
             of
             Alexandria
             .
             Thus
             it
             being
             manifested
             ,
             that
             in
             the
             three
             first
             General
             Councils
             ,
             the
             Pope
             sate
             not
             either
             by
             himself
             or
             his
             Legats
             as
             President
             ,
             it
             is
             sufficiently
             proved
             thereby
             ,
             that
             his
             Presidency
             is
             no
             necessary
             condition
             to
             a
             
               General
               Council
            
             ;
             and
             if
             not
             ,
             then
             we
             say
             ,
             It
             is
             unjust
             and
             unreasonable
             he
             should
             challenge
             it
             ,
             when
             he
             is
             the
             person
             mainly
             accused
             .
             But
             in
             the
             mean
             while
             it
             is
             not
             at
             all
             necessary
             ,
             that
             we
             should
             deny
             that
             ever
             he
             sate
             as
             President
             in
             any
             other
             
               General
               Council
            
             ;
             for
             being
             the
             Bishop
             of
             the
             
               chief
               See
            
             ,
             Why
             should
             he
             in
             a
             case
             of
             general
             concernment
             to
             the
             Church
             ,
             as
             that
             of
             Chalcedon
             ,
             not
             be
             allowed
             by
             his
             Legats
             to
             have
             the
             
               prime
               place
            
             :
             But
             there
             wants
             sufficient
             evidence
             too
             ,
             that
             these
             were
             properly
             the
             Presidents
             of
             that
             Council
             .
             In
             the
             next
             at
             Constantinople
             you
             grant
             ,
             that
             
               Eutychius
               Bishop
               of
               Constantinople
            
             sate
             President
             ;
             but
             you
             say
             ,
             
               That
               he
               acknowledged
               this
               priviledge
               to
               be
               due
               to
               Pope
               Vigilius
               .
            
             But
             ,
             How
             came
             it
             to
             pass
             then
             ,
             that
             he
             would
             not
             sit
             there
             ,
             though
             then
             at
             Constantinople
             ?
             It
             appears
             by
             the
             many
             frivolous
             excuses
             he
             made
             ,
             that
             he
             durst
             not
             trust
             himself
             in
             the
             Council
             ,
             for
             fear
             that
             authority
             should
             not
             be
             given
             him
             which
             he
             expected
             .
             For
             that
             hath
             alwaies
             been
             the
             subtilty
             of
             the
             Popes
             in
             those
             elder
             times
             ,
             when
             they
             began
             to
             encroach
             ,
             not
             to
             venture
             themselves
             in
             presence
             in
             a
             
               General
               Council
            
             ,
             for
             fear
             of
             opposition
             ,
             but
             by
             their
             absence
             they
             reserved
             to
             themselves
             a
             liberty
             to
             declare
             their
             dissent
             ,
             when
             any
             Acts
             passed
             which
             did
             not
             please
             them
             .
             As
             Leo
             did
             in
             the
             case
             of
             the
             Council
             of
             Chalcedon
             .
             But
             however
             ,
             this
             is
             evident
             from
             the
             fifth
             
             
               General
               Council
            
             ,
             that
             the
             Popes
             Presidency
             was
             not
             then
             thought
             at
             all
             necessary
             .
             What
             was
             done
             in
             following
             Councils
             ,
             is
             not
             material
             to
             our
             purpose
             ,
             because
             it
             doth
             already
             sufficiently
             appear
             ,
             that
             the
             
               Popes
               Presidency
            
             is
             not
             necessary
             to
             a
             
               General
               Council
            
             ,
             and
             therefore
             you
             conclude
             with
             a
             notorious
             falsity
             ,
             in
             saying
             with
             
               Bellarmin
               ,
               That
               the
               Pope
               hath
               been
               possest
               full
            
             1500
             
               years
               of
               the
               right
               of
               presiding
               in
               General
               Councils
               .
            
          
           
             His
             Lordships
             third
             exception
             against
             the
             Council
             of
             Trent
             ,
             is
             ,
             
             
               That
               the
               place
               was
               not
               free
               ,
               but
               either
               in
               ,
               or
               too
               near
               the
               Popes
               dominions
               .
            
             To
             this
             you
             Answer
             ,
             
               That
               certainly
            
             Trent
             
               is
               not
               within
               the
               Popes
               dominion
               :
            
             
             but
             it
             is
             well
             enough
             known
             ,
             that
             Trent
             was
             under
             the
             sole
             jurisdiction
             of
             the
             Bishop
             ,
             and
             the
             Bishop
             to
             be
             sure
             was
             under
             the
             Popes
             dominion
             ,
             having
             been
             particularly
             obliged
             too
             ,
             by
             receiving
             a
             
               Cardinal's
               Hat.
            
             And
             therefore
             it
             was
             not
             without
             just
             reason
             that
             the
             place
             was
             protested
             against
             ,
             not
             only
             by
             the
             
               German
               Protestants
            
             ,
             as
             being
             out
             of
             Germany
             where
             the
             States
             of
             the
             Empire
             had
             often
             promised
             the
             Council
             should
             be
             ;
             at
             the
             Diet
             at
             Norimberg
             1524
             ,
             at
             Auspurg
             1526.
             
             Spire
             1529.
             
             Ratisbone
             1532
             ,
             1541.
             again
             at
             Norimberg
             1543.
             and
             last
             of
             all
             at
             Spire
             1544.
             but
             as
             a
             most
             inconvenient
             place
             for
             them
             to
             come
             to
             ;
             being
             
               a
               weeks
               journey
            
             (
             as
             they
             say
             )
             from
             the
             borders
             of
             Germany
             ,
             seated
             in
             a
             barren
             and
             almost
             inaccessible
             place
             ,
             having
             no
             freedom
             of
             passage
             almost
             amidst
             the
             Alps
             ;
             This
             place
             ,
             I
             say
             ,
             was
             not
             only
             protested
             against
             by
             them
             ,
             as
             being
             contrary
             to
             the
             promises
             made
             to
             them
             ;
             but
             the
             
               German
               Bishops
            
             made
             it
             their
             earnest
             request
             ,
             that
             the
             Council
             might
             be
             held
             in
             Germany
             ;
             for
             at
             Trent
             ,
             they
             said
             they
             could
             neither
             be
             present
             themselves
             ,
             nor
             send
             any
             Legats
             thither
             :
             and
             particularly
             instance
             in
             the
             unpassableness
             of
             the
             Alps
             between
             them
             and
             Trent
             ;
             and
             that
             it
             was
             rather
             in
             the
             borders
             of
             Italy
             then
             Germany
             .
             And
             the
             Pope
             himself
             in
             his
             Answer
             to
             the
             
               German
               Bishops
            
             ,
             and
             the
             
               Emperours
               Protestation
            
             upon
             the
             removal
             of
             the
             Council
             from
             Trent
             to
             Bononia
             ,
             insists
             upon
             the
             inconvenience
             of
             Trent
             for
             the
             long
             residence
             of
             the
             Bishops
             there
             .
             And
             in
             behalf
             of
             the
             Protestants
             declaring
             against
             this
             place
             in
             regard
             of
             the
             unsafeness
             of
             it
             ,
             the
             places
             about
             being
             all
             under
             the
             Popes
             authority
             :
             
               du
               Ranchin
            
             tells
             you
             ,
             
               That
               it
               is
               an
               exception
               allowable
               by
               the
               Doctors
               of
               the
               Canon
               Law
               ,
               who
               all
               agree
               ,
            
             
             
               that
               an
               exception
               against
               the
               safety
               of
               the
               place
               is
               pertinent
               ,
               and
               ought
               to
               be
               admitted
               ;
               that
               it
               is
               good
               ,
               both
               by
               the
               Civil
               Law
               and
               the
               Law
               of
               Nature
               ,
               that
               a
               man
               summon'd
               to
               a
               place
               where
               any
               danger
               threatens
               him
               ,
               is
               not
               bound
               to
               appear
               ,
               nor
               to
               send
               his
               Proctour
               ,
               and
               that
               a
               Judge
               is
               bound
               to
               assign
               the
               parties
               a
               place
               of
               safety
               for
               the
               hearing
               of
               their
               cause
               ,
               otherwise
               there
               is
               just
               cause
               of
               appeal
               .
            
             That
             the
             Council
             of
             Pisa
             excepted
             against
             appearing
             at
             Rome
             on
             the
             same
             accounts
             ,
             and
             if
             they
             durst
             not
             venture
             to
             Rome
             upon
             the
             offer
             of
             safe-conduct
             ,
             much
             less
             reason
             had
             the
             Protestants
             to
             do
             it
             ,
             to
             such
             a
             place
             as
             Trent
             ,
             a
             City
             ,
             by
             reason
             of
             the
             neighbouring
             woods
             very
             subject
             to
             treacheries
             and
             ambushments
             ;
             that
             the
             very
             designing
             such
             a
             place
             yielded
             ground
             of
             fear
             and
             suspicion
             ,
             especially
             to
             such
             as
             had
             not
             forgotten
             the
             late
             examples
             of
             
               John
               Husse
            
             ,
             and
             Hierom
             of
             Prague
             at
             the
             Council
             of
             Constance
             .
             That
             the
             States
             of
             Germany
             in
             the
             diet
             at
             
               Francford
               A.
               D.
            
             1338.
             pleaded
             the
             nullity
             of
             the
             Popes
             excommunication
             of
             Lewis
             5
             ,
             because
             he
             was
             cited
             to
             Avignon
             where
             the
             Pope
             was
             Lord
             of
             the
             place
             ;
             and
             the
             place
             being
             not
             free
             for
             him
             to
             appear
             at
             ,
             the
             summons
             were
             not
             Canonical
             ,
             but
             void
             and
             invalid
             in
             Law.
             This
             and
             many
             other
             instances
             are
             there
             brought
             by
             the
             same
             learned
             Authour
             to
             justifie
             the
             Protestants
             in
             not
             appearing
             at
             Trent
             ,
             because
             the
             place
             was
             not
             free
             nor
             safe
             ;
             although
             the
             Authour
             seems
             not
             to
             have
             been
             one
             
             himself
             .
             All
             these
             things
             being
             considered
             ,
             he
             must
             have
             been
             an
             
               Infidel
               indeed
            
             ,
             who
             would
             pronounce
             Trent
             to
             have
             been
             the
             most
             indifferent
             place
             for
             both
             parties
             to
             meet
             at
             .
             For
             what
             you
             say
             ,
             
               That
               it
               might
               have
               been
               as
               unsafe
               for
               the
               Pope
               and
               his
               party
               ,
               if
               it
               had
               been
               in
            
             Germany
             :
             there
             is
             no
             reason
             at
             all
             for
             it
             ,
             because
             of
             the
             Emperours
             openly
             owning
             that
             Interest
             ;
             but
             if
             you
             plead
             the
             warrs
             of
             Germany
             which
             then
             broke
             out
             ,
             I
             hope
             that
             may
             serve
             as
             a
             further
             plea
             for
             the
             Protestants
             ,
             who
             were
             in
             a
             good
             condition
             to
             go
             to
             a
             free
             Council
             about
             matters
             of
             Religion
             ,
             when
             a
             war
             was
             already
             begun
             upon
             them
             upon
             the
             account
             of
             Religion
             ,
             as
             most
             evidently
             appears
             ,
             not
             only
             by
             the
             supplies
             sent
             by
             the
             Pope
             ,
             but
             by
             the
             transactions
             afterwards
             between
             the
             Pope
             and
             the
             Emperour
             ,
             in
             some
             of
             which
             it
             is
             expresly
             confessed
             .
          
           
             But
             supposing
             the
             place
             had
             been
             never
             so
             free
             ,
             there
             is
             another
             great
             Exception
             remaining
             still
             ,
             
             
               viz.
               That
               none
               had
               suffrage
               ,
               but
               such
               as
               were
               sworn
               to
               the
               Pope
               and
               Church
               of
            
             Rome
             ,
             
               and
               professed
               enemies
               to
               all
               that
               call'd
               for
               Reformation
               or
               a
               free
               Council
               .
            
             To
             this
             you
             Answer
             ,
             1.
             
             
               That
               it
               is
               no
               new
               thing
               for
               Bishops
               to
               take
               an
               oath
               of
               Canonical
               obedience
               to
               the
               Pope
            
             ;
             
             
               for
               St.
            
             Gregory
             
               mentions
               it
               as
               an
               ancient
               custome
               in
               his
               time
               ;
               and
               therefore
               this
               objection
               would
               serve
               as
               much
               against
               ancient
               General
               Councils
               as
               this
               of
            
             Trent
             .
             2.
             
             
               That
               the
               Bishops
               oath
               doth
               not
               deprive
               them
               of
               the
               liberty
               of
               their
               suffrage
               ;
               nay
               it
               doth
               not
               so
               much
               as
               oblige
               them
               not
               to
               proceed
               and
               vote
               even
               against
               the
               Pope
               himself
               ,
               if
               they
               see
               just
               cause
               ;
               but
               only
               that
               they
               will
               be
               obedient
               to
               him
               ,
               so
               long
               as
               he
               commands
               things
               suitable
               to
               the
               will
               of
               God
               and
               the
               Sacred
               Canons
               of
               the
               Church
               .
            
             But
             what
             falshood
             and
             fraud
             lies
             in
             both
             these
             Answers
             ,
             it
             will
             not
             take
             up
             much
             time
             to
             discover
             .
             Could
             you
             without
             blushing
             offer
             to
             say
             ,
             
               That
               no
               other
               oath
               was
               taken
               by
               the
               Bishops
               at
               the
               Council
               of
            
             Trent
             
               then
               what
               was
               taken
               in
               ancient
               General
               Councils
               ?
            
             for
             so
             much
             your
             words
             imply
             ,
             when
             you
             say
             ,
             
               That
               the
               same
               objection
               would
               have
               held
               as
               well
               against
               them
               as
               this
               of
            
             Trent
             .
             Why
             do
             you
             not
             produce
             some
             instance
             of
             any
             oath
             taken
             to
             the
             Pope
             in
             any
             of
             the
             first
             
               General
               Councils
            
             ?
             I
             dare
             challenge
             you
             to
             bring
             any
             footsteps
             of
             any
             such
             thing
             in
             any
             ancient
             Council
             ;
             and
             you
             must
             needs
             have
             exceedingly
             hardened
             your
             forehead
             that
             durst
             let
             fall
             any
             thing
             tending
             that
             way
             .
             It
             was
             in
             much
             later
             times
             before
             that
             oath
             of
             
               Canonical
               obedience
            
             from
             Bishops
             to
             their
             Metropolitan
             came
             up
             ;
             and
             when
             it
             did
             ,
             no
             more
             took
             any
             such
             oath
             to
             the
             Bishop
             of
             Rome
             ,
             then
             such
             as
             were
             under
             his
             
               Metropolitical
               jurisdiction
            
             .
             In
             your
             citation
             of
             Gregory
             ,
             you
             would
             let
             us
             see
             how
             far
             you
             can
             out-go
             Bellarmin
             himself
             in
             these
             things
             .
             
             For
             Bellarmin
             only
             proves
             ,
             that
             it
             is
             not
             new
             for
             Bishops
             to
             take
             an
             oath
             of
             
               Canonical
               obedience
            
             to
             the
             Pope
             ;
             but
             you
             say
             ,
             That
             Gregory
             
               mentions
               it
               as
               an
               ancient
               custom
               in
               his
               time
               ,
            
             which
             is
             egregiously
             false
             .
             For
             there
             is
             not
             one
             word
             in
             all
             that
             Epistle
             implying
             any
             thing
             of
             former
             custome
             ,
             neither
             doth
             it
             contain
             an
             oath
             of
             
               Canonical
               obedience
            
             made
             by
             every
             Bishop
             at
             his
             consecration
             ,
             
             but
             only
             a
             Form
             of
             renunciation
             of
             Heresie
             by
             any
             Bishop
             who
             comes
             off
             from
             it
             to
             the
             
               Catholick
               Church
            
             ,
             and
             so
             the
             title
             of
             it
             is
             ,
             
               Promissio
               cujusdam
               Episcopi
               haeresin
               suam
               anathematizantis
            
             ;
             and
             what
             is
             this
             ,
             I
             pray
             ,
             to
             the
             oath
             taken
             by
             every
             Bishop
             at
             his
             consecration
             ?
             wherein
             he
             swears
             ,
             
               to
               defend
               and
               retain
               the
               Roman
               Papacy
               ,
               and
               the
               Royalties
               of
               St.
            
             Peter
             (
             so
             their
             new
             Pontifical
             hath
             it
             ,
             whereas
             in
             the
             old
             one
             it
             was
             
               regulas
               Sanctorum
               Patrum
               )
               against
               all
               men
               .
            
             And
             was
             this
             no
             more
             then
             a
             bare
             oath
             of
             
               Canonical
               obedience
            
             ?
             The
             first
             mention
             we
             meet
             with
             of
             any
             oath
             of
             
               Canonical
               obedience
            
             taken
             by
             men
             in
             Orders
             ,
             is
             in
             the
             eleventh
             
               Council
               of
               Toledo
            
             cap.
             10.
             held
             ,
             saith
             
               Loaysa
               ,
               A.
               D.
            
             675.
             and
             
             therein
             indeed
             they
             say
             it
             is
             expedibile
             ,
             a
             matter
             they
             judge
             
               expedient
               ,
               That
               those
               in
               orders
               should
               ,
            
             Promissionis
             suae
             vota
             sub
             cautione
             spondere
             ,
             
               bind
               themselves
               by
               promise
               to
               observe
               the
               Catholick
               Faith
               ,
               and
               obey
               their
               Superiours
               :
            
             but
             here
             is
             nothing
             at
             all
             concerning
             any
             oath
             to
             be
             taken
             by
             all
             Bishops
             to
             the
             Pope
             ,
             though
             Bellarmin
             produce
             it
             to
             that
             purpose
             .
             For
             that
             was
             much
             later
             then
             the
             time
             of
             this
             Council
             ,
             it
             beginning
             at
             the
             time
             of
             the
             contests
             between
             the
             Popes
             and
             Princes
             about
             Investitures
             ;
             then
             the
             Pope
             to
             secure
             as
             many
             as
             he
             could
             to
             himself
             ,
             binds
             them
             in
             oath
             of
             Fealty
             and
             Allegiance
             ,
             rather
             then
             
               Canonical
               obedience
            
             to
             himself
             :
             by
             which
             ,
             as
             Spalatensis
             truly
             saith
             ,
             
               he
               makes
               the
               Bishops
               his
               slaves
               and
               vassals
               .
            
             And
             therefore
             in
             another
             place
             ,
             he
             justly
             wonders
             ,
             
             that
             any
             
               Christian
               Princes
            
             will
             suffer
             any
             Bishops
             to
             make
             that
             Homage
             by
             this
             oath
             to
             the
             Pope
             ,
             which
             is
             only
             due
             to
             themselves
             .
             For
             ,
             saith
             he
             ,
             
               That
               oath
               which
               was
               only
               of
               Canonical
               obedience
               before
               ,
               they
               have
               turned
               it
               into
               absolute
               homage
               to
               the
               Pope
               ,
               so
               that
               none
               can
               be
               consecrated
               Bishops
               without
               it
               .
            
             But
             yet
             you
             would
             perswade
             us
             ,
             
               that
               notwithstanding
               this
               oath
               they
               may
               proceed
               and
               vote
               against
               the
               Pope
               himself
               .
            
             Surely
             ,
             Pope
             Pius
             2
             was
             of
             another
             mind
             ,
             who
             (
             as
             the
             Appendix
             to
             Vrspergensis
             tells
             us
             )
             in
             an
             Epistle
             to
             the
             Chapter
             at
             Mentz
             ,
             saith
             ,
             
               That
               to
               speak
               truth
               against
               the
               Pope
               ,
               is
               to
               break
               their
               oath
               .
            
             But
             all
             this
             will
             more
             evidently
             appear
             ,
             if
             we
             produce
             the
             form
             of
             the
             Oath
             it self
             ,
             I
             mean
             not
             that
             in
             the
             old
             
               Roman
               Pontifical
            
             ,
             but
             that
             which
             was
             taken
             in
             Julius
             the
             third's
             time
             ,
             which
             was
             in
             the
             time
             of
             the
             sitting
             of
             the
             Council
             of
             Trent
             .
             In
             which
             ,
             besides
             in
             the
             first
             place
             a
             promise
             of
             obedience
             to
             the
             Pope
             and
             his
             Successours
             ,
             and
             a
             promise
             of
             concealment
             of
             all
             his
             Councils
             ,
             there
             are
             these
             express
             words
             ,
             
               Jura
               ,
               honores
               ,
               privilegia
            
             ,
             
             
               &
               authoritatem
               Romanae
               Ecclesiae
               ,
               Domini
               nostri
               Papae
               &
               successorum
               praedictorum
               conservare
               ,
               defendere
               ,
               augere
               ,
               &
               promovere
               curabo
               .
               I
               will
               take
               care
               to
               preserve
               ,
               defend
               ,
               increase
               ,
               and
               promote
               the
               rights
               ,
               honours
               ,
               priviledges
               ,
               and
               authority
               of
               the
               Roman
               Church
               ,
               and
               of
               our
               Lord
               the
               Pope
               and
               his
               Successours
               aforesaid
            
             ;
             but
             lest
             this
             should
             not
             be
             full
             enough
             ,
             there
             follows
             another
             clause
             ,
             
               Nec
               ero
               in
               Concilio
               ,
               in
               facto
               ,
               seu
               tractatu
               ,
               in
               quibus
               contra
               Dominum
               nostrum
               ,
               vel
               Romanam
               Ecclesiam
               ,
               aliqua
               sinistra
               sive
               praejudicialia
               personarum
               ,
               juris
               ,
               honoris
               ,
               statûs
               ,
               &
               potestatis
               eorum
               ,
               machinentur
               .
               Et
               ,
               si
               talia
               à
               quibusdam
               tractari
               cognovero
               ,
               aut
               procurari
               ,
               impediam
               hoc
               pro
               posse
               ;
               &
               quantocyus
               potero
               commodè
               significabo
               eidem
               Domino
               nostro
               ,
               vel
               alteri
               per
               quem
               ad
               ipsius
               notitiam
               possit
               pervenire
               .
               I
               will
               not
               be
               in
               any
               Council
               ,
               action
               ,
               or
               debate
               ,
               in
               which
               they
               shall
               plot
               or
               contrive
               any
               thing
               to
               the
               prejudice
               of
               our
               Lord
               the
               Pope
               ,
               or
               the
               Roman
               Church
               ,
               or
               of
               any
               persons
               ,
               right
               ,
               honour
               ,
               state
               or
               power
               ,
               belonging
               to
               them
               .
            
             Was
             not
             this
             now
             a
             fit
             Oath
             to
             send
             Bishops
             to
             a
             free
             Council
             with
             ?
             where
             the
             main
             thing
             to
             have
             been
             debated
             had
             been
             the
             usurped
             power
             of
             the
             Pope
             and
             Church
             of
             Rome
             .
             He
             that
             can
             believe
             a
             Council
             made
             up
             of
             such
             persons
             (
             who
             judge
             this
             Oath
             lawful
             )
             to
             be
             Free
             ,
             may
             think
             those
             men
             free
             to
             rebell
             against
             their
             Soveraign
             ,
             who
             had
             but
             just
             taken
             an
             Oath
             of
             Allegiance
             to
             him
             .
             Not
             that
             the
             Pope
             had
             any
             right
             or
             power
             to
             impose
             it
             ,
             or
             that
             the
             Oath
             is
             in
             it self
             lawful
             ;
             but
             that
             those
             who
             judged
             both
             these
             things
             true
             ,
             could
             not
             possibly
             be
             more
             obliged
             ,
             not
             to
             act
             in
             any
             measure
             against
             the
             Pope
             then
             they
             were
             .
             And
             therefore
             the
             Pope
             knew
             what
             he
             did
             ,
             when
             he
             utterly
             denied
             to
             absolve
             the
             Bishops
             of
             this
             Oath
             ,
             which
             the
             States
             of
             the
             Empire
             pressed
             him
             to
             ,
             as
             necessary
             in
             order
             to
             the
             Freedom
             of
             the
             
               Council
               :
               No
            
             ,
             said
             he
             ,
             
               I
               do
               not
               mean
               to
               have
               my
               hands
               bound
               up
               so
               .
            
             He
             knew
             well
             enough
             ,
             how
             much
             his
             Interest
             lay
             at
             stake
             ,
             if
             the
             Bishops
             were
             released
             of
             this
             Oath
             ,
             and
             therefore
             
             he
             was
             resolved
             to
             hold
             them
             fast
             enough
             to
             himself
             by
             it
             .
             What
             restrictions
             or
             limitations
             can
             you
             now
             find
             out
             in
             this
             Oath
             ,
             whereby
             these
             Bishops
             might
             freely
             debate
             the
             power
             and
             authority
             of
             the
             Bishop
             of
             Rome
             ?
             They
             that
             swear
             ,
             
               not
               to
               be
               in
               any
               Council
               or
               debate
               against
               the
               Pope
               ,
            
             are
             not
             like
             to
             make
             any
             
               Free
               Council
            
             about
             the
             matters
             then
             in
             dispute
             .
             And
             ,
             Do
             you
             think
             now
             the
             Protestants
             had
             no
             cause
             to
             except
             against
             this
             Council
             ,
             where
             all
             the
             Bishops
             were
             swore
             before-hand
             to
             maintain
             and
             defend
             that
             which
             they
             most
             complained
             of
             .
             And
             ,
             Were
             there
             nothing
             else
             but
             this
             Oath
             ,
             so
             unheard
             of
             a
             thing
             in
             all
             ancient
             Councils
             ,
             so
             contrary
             to
             the
             ends
             of
             a
             
               Free
               Council
            
             ;
             this
             were
             enough
             to
             keep
             them
             from
             ever
             submitting
             to
             the
             judgement
             of
             such
             a
             Council
             as
             that
             of
             Trent
             was
             .
          
           
             And
             yet
             this
             is
             not
             all
             neither
             :
             for
             his
             Lordship
             adds
             ,
             
               That
               the
               Pope
               himself
               ,
               to
               shew
               his
               charity
               ,
               had
               declared
               and
               pronounced
               the
               appellants
               Hereticks
               ,
               before
               they
               were
               condemned
               by
               the
               Council
               .
               I
               hope
               ,
            
             saith
             he
             ,
             
               an
               Assembly
               of
               enemies
               are
               no
               lawful
               Council
               ;
               and
               I
               think
               that
               the
               Decrees
               of
               such
               a
               one
               are
               ,
            
             omni
             jure
             nulla
             ,
             
               and
               carry
               their
               nullity
               with
               them
               through
               all
               Law.
            
             All
             the
             Answer
             you
             give
             to
             this
             ,
             
             is
             ,
             
               That
               the
               Pope
               did
               nothing
               therein
               but
               in
               pursuance
               of
               the
               Canons
               of
               the
               Church
               which
               required
               him
               so
               to
               do
               ,
               and
               of
               the
               Decrees
               of
               General
               Councils
               ,
               which
               had
               already
               condemned
               their
               Opinions
               for
               Heresie
               .
            
             You
             mend
             the
             matter
             well
             :
             for
             it
             seems
             the
             Pope
             not
             only
             did
             so
             ,
             but
             was
             bound
             to
             do
             so
             .
             For
             shame
             then
             never
             talk
             of
             a
             Free
             and
             
               General
               Council
            
             ,
             to
             debate
             those
             things
             which
             you
             say
             were
             already
             condemned
             for
             Heresies
             by
             
               General
               Councils
            
             .
             One
             may
             now
             see
             ,
             What
             the
             Safe-conduct
             had
             been
             for
             the
             Protestants
             ,
             if
             they
             had
             come
             to
             Trent
             ;
             for
             it
             seems
             they
             were
             condemned
             for
             Hereticks
             before
             they
             came
             there
             ,
             and
             nothing
             then
             was
             wanting
             but
             execution
             .
             But
             if
             the
             Protestants
             Opinions
             were
             condemned
             for
             Heresies
             before
             by
             
               General
               Councils
            
             ,
             Why
             was
             the
             Council
             of
             Trent
             at
             all
             summoned
             ?
             Why
             was
             the
             world
             so
             deceived
             with
             the
             promises
             of
             a
             Free
             and
             
               General
               Council
            
             ?
             Why
             did
             they
             proceed
             to
             make
             new
             Decrees
             in
             these
             matters
             ?
             In
             what
             ancient
             
               General
               Councils
            
             will
             you
             shew
             us
             the
             
               Popes
               Supremacy
            
             ,
             the
             Infallibility
             of
             the
             Church
             of
             Rome
             decreed
             ,
             that
             those
             who
             held
             the
             contrary
             should
             be
             accounted
             Hereticks
             ?
             Speak
             them
             out
             ,
             that
             we
             may
             find
             our selves
             therein
             condemned
             .
             Give
             us
             a
             Catalogue
             of
             the
             rest
             of
             your
             
               Tridentine
               Articles
            
             ,
             and
             name
             us
             the
             
               General
               Councils
            
             in
             which
             they
             were
             decreed
             as
             they
             are
             there
             ?
             But
             this
             is
             not
             a
             work
             for
             you
             to
             meddle
             in
             .
             However
             ,
             What
             folly
             and
             madness
             would
             it
             be
             to
             account
             that
             a
             
               Free
               Council
            
             ,
             in
             which
             the
             things
             to
             be
             debated
             are
             looked
             on
             as
             condemned
             Heresies
             already
             ,
             and
             no
             liberty
             allowed
             to
             any
             persons
             to
             debate
             them
             ?
          
           
             The
             last
             Exception
             you
             say
             of
             his
             Lordship
             ,
             is
             ,
             
               against
               the
               small
               number
               of
               Bishops
               present
               at
               the
               Tridentine
               Council
            
             ;
             
             
               and
               in
               the
               first
               place
               he
               mentions
               the
               Greeks
               whom
               he
               takes
            
             (
             say
             you
             )
             
               to
               have
               been
               unjustly
               excluded
            
             .
             
             To
             this
             you
             say
             ,
             1.
             
             
               The
               Pope
               called
               all
               who
               had
               right
               to
               come
               :
               (
               you
               should
               say
               ,
               all
               whom
               he
               would
               judge
               to
               have
               right
               to
               come
               .
            
             )
             2.
             
             
               The
               Greeks
               ,
               by
               reason
               of
               their
               notorious
               Schism
               ,
               had
               excluded
               themselves
               :
            
             And
             ,
             Might
             not
             the
             Greeks
             (
             if
             they
             were
             in
             condition
             )
             every
             whit
             as
             well
             hold
             a
             
               General
               Council
            
             among
             themselves
             .
             and
             say
             ,
             The
             Latins
             had
             excluded
             themselves
             by
             their
             notorious
             Schism
             .
             You
             say
             ,
             
               It
               is
               confessed
               that
               no
               known
               Heretick
               or
               Schismatick
               ,
               hath
               right
               to
               sit
               in
               Council
               :
            
             but
             still
             you
             make
             your
             own
             selves
             Judges
             ,
             Who
             are
             Orthodox
             ,
             and
             who
             Hereticks
             and
             Schismaticks
             ;
             and
             ,
             Might
             not
             the
             Greeks
             again
             say
             the
             very
             same
             of
             you
             ?
             and
             for
             all
             that
             I
             know
             ,
             with
             much
             more
             truth
             and
             reason
             .
             It
             was
             then
             very
             like
             to
             be
             a
             
               Genegeneral
               
               Council
            
             ,
             when
             the
             Pope
             and
             his
             party
             must
             sit
             as
             Judges
             ,
             Who
             were
             to
             be
             admitted
             ,
             and
             who
             not
             :
             Might
             not
             the
             Donatists
             in
             Africa
             have
             call'd
             their
             Council
             of
             
               seventy
               Bishops
            
             an
             
               Oecumenical
               Council
            
             upon
             the
             same
             grounds
             ,
             because
             they
             accounted
             none
             to
             belong
             to
             the
             Church
             ,
             but
             such
             as
             were
             of
             their
             own
             party
             ?
             And
             if
             they
             did
             not
             belong
             to
             the
             Church
             ,
             they
             could
             have
             no
             right
             to
             sit
             in
             Council
             .
             It
             seems
             ,
             the
             more
             uncharitable
             you
             are
             ,
             the
             freer
             your
             Councils
             are
             ;
             For
             the
             Pope
             may
             ,
             by
             pronouncing
             men
             Hereticks
             and
             Schismaticks
             ,
             keep
             them
             from
             coming
             to
             Councils
             ,
             and
             appearing
             against
             him
             there
             :
             and
             the
             Council
             be
             never
             the
             less
             General
             for
             all
             that
             .
             If
             the
             Greeks
             be
             not
             called
             to
             the
             Council
             ,
             they
             may
             thank
             themselves
             ,
             they
             are
             
               notorious
               Schismaticks
            
             ,
             and
             ,
             if
             we
             believe
             you
             ,
             Hereticks
             too
             ;
             If
             the
             Protestants
             be
             not
             admitted
             ,
             it
             is
             their
             own
             fault
             they
             are
             condemned
             Hereticks
             ;
             if
             none
             appear
             from
             any
             other
             more
             remote
             Churches
             ,
             still
             the
             same
             plea
             will
             serve
             to
             exclude
             them
             all
             .
             For
             my
             part
             I
             much
             approve
             the
             saying
             of
             Eugenius
             in
             the
             Council
             of
             Florence
             ,
             when
             they
             spake
             of
             the
             paucity
             of
             Bishops
             for
             a
             
               General
               Council
               ,
               That
               where
               he
               and
               the
               Emperour
               ,
               and
               the
               Patriarch
               of
            
             Constantinople
             
               were
               present
               ,
               there
               was
               a
               General
               Council
               ,
               though
               there
               were
               no
               more
               .
            
             And
             
               Pope
               Pius
               the
               fourth
            
             might
             have
             saved
             a
             great
             deal
             of
             mony
             in
             his
             purse
             ,
             with
             which
             he
             maintained
             his
             
               Bishops
               Errant
            
             at
             that
             Council
             ,
             had
             he
             been
             of
             the
             same
             mind
             .
             But
             the
             scene
             of
             things
             was
             altered
             in
             Europe
             ;
             there
             were
             such
             clamours
             made
             for
             a
             
               General
               Council
            
             ,
             that
             something
             must
             be
             done
             to
             satisfie
             the
             world
             :
             and
             ,
             as
             long
             as
             the
             Pope
             knew
             how
             to
             manage
             the
             business
             ,
             there
             would
             be
             nothing
             could
             breed
             so
             great
             danger
             in
             it
             .
             He
             therefore
             barely
             summons
             a
             Council
             ,
             without
             acquainting
             any
             of
             the
             
               Eastern
               Patriarchs
            
             with
             it
             (
             as
             was
             the
             custom
             in
             the
             ancient
             
               General
               Councils
            
             )
             among
             whom
             it
             was
             debated
             after
             the
             Emperours
             indicting
             of
             it
             ;
             these
             summoned
             by
             the
             Emperours
             order
             their
             Metropolitans
             ,
             the
             Metropolitans
             the
             Bishops
             ;
             the
             Bishops
             they
             agreed
             among
             themselves
             ,
             who
             should
             go
             to
             the
             Council
             ,
             who
             on
             that
             account
             might
             be
             said
             to
             represent
             those
             Churches
             from
             whence
             they
             came
             .
             What
             was
             there
             like
             this
             in
             the
             Council
             of
             Trent
             ?
             What
             messages
             were
             there
             sent
             to
             the
             
               Eastern
               Patriarchs
            
             of
             
               Constantinople
               ,
               Antioch
            
             ,
             and
             Alexanandria
             ?
             What
             Metropolitans
             came
             thence
             ?
             What
             Bishops
             by
             the
             consent
             of
             those
             Churches
             ?
             And
             ,
             if
             there
             were
             nothing
             of
             all
             this
             ,
             What
             boldness
             is
             it
             to
             call
             this
             a
             
               General
               Council
            
             ?
             Just
             by
             the
             same
             figure
             that
             your
             Church
             is
             called
             the
             
               Catholick
               Church
            
             ;
             which
             is
             ▪
             by
             an
             insufferable
             Catachresis
             .
             And
             must
             six
             fugitive
             Greek-Bishops
             give
             vote
             here
             for
             all
             the
             
               Eastern
               Churches
            
             ;
             and
             two
             fugitive
             English-Bishops
             for
             all
             the
             Church
             of
             England
             ?
             I
             do
             not
             then
             at
             all
             wonder
             ,
             How
             easily
             this
             might
             be
             a
             
               General
               Council
            
             ,
             though
             there
             were
             so
             very
             few
             persons
             in
             most
             of
             the
             Sessions
             of
             it
             .
             But
             you
             say
             ,
             
               There
               was
               no
               need
               of
               any
               particular
               sending
               from
               the
               Greeks
               ,
               as
               the
               case
               then
               stood
               ,
               and
               still
               continues
            
             ;
             
             
               't
               is
               sufficient
               they
               were
               called
               by
               the
               Pope
               .
            
             Sufficient
             indeed
             for
             your
             purpose
             ;
             but
             not
             at
             all
             for
             a
             
               General
               Council
            
             ;
             For
             if
             the
             
               Greek
               Churches
            
             had
             been
             in
             condition
             to
             have
             sent
             an
             equal
             number
             of
             Eastern
             to
             
               Western
               Bishops
            
             ,
             the
             Popes
             would
             rather
             have
             lost
             all
             ,
             than
             stood
             to
             the
             judgement
             of
             such
             a
             Council
             .
             And
             this
             you
             know
             well
             enough
             ,
             for
             all
             your
             saying
             ,
             
               That
               the
               Greek
               Church
               condemns
               the
               Protestants
               :
            
             You
             dread
             the
             
               Greek
               Churches
            
             meeting
             you
             in
             a
             
               Free
               General
               Council
            
             ;
             and
             therefore
             to
             prevent
             that
             ,
             they
             must
             be
             called
             Schismaticks
             ,
             and
             excluded
             as
             such
             ,
             though
             you
             would
             never
             permit
             the
             debate
             of
             the
             Schism
             in
             a
             
               Free
               Council
               .
               As
               the
               case
               then
               stood
               ,
               and
               still
               continues
               ,
               there
               was
               no
               need
               of
               sending
               .
            
             And
             ,
             Why
             so
             ?
             Is
             it
             because
             those
             Churches
             were
             
             then
             under
             persecutions
             ,
             and
             are
             still
             ,
             and
             therefore
             there
             is
             no
             hopes
             that
             the
             Bishops
             should
             come
             to
             a
             
               General
               Council
            
             ?
             But
             all
             that
             thence
             follows
             ,
             is
             ,
             that
             as
             things
             stood
             then
             ,
             and
             do
             still
             ,
             there
             can
             be
             no
             truly
             
               General
               Council
            
             ;
             and
             that
             is
             a
             just
             inference
             :
             but
             I
             suppose
             you
             rather
             mean
             ,
             because
             those
             Churches
             were
             then
             in
             Schism
             ,
             and
             are
             still
             ,
             which
             still
             discovers
             what
             a
             wonderful
             good
             opinion
             you
             have
             of
             your selves
             ,
             and
             how
             uncharitable
             you
             are
             to
             all
             others
             .
             And
             so
             great
             is
             the
             excellency
             of
             your
             Bishops
             ,
             that
             one
             of
             them
             may
             represent
             a
             
               whole
               Nation
            
             ;
             and
             so
             about
             fifty
             will
             be
             more
             than
             sufficient
             for
             the
             whole
             world
             .
             And
             therefore
             I
             rather
             wonder
             there
             were
             so
             many
             Bishops
             at
             Trent
             ;
             for
             ,
             if
             the
             Pope
             pleased
             ,
             as
             he
             made
             
               Patriarchs
               ,
               Primats
            
             ,
             and
             Arch-Bishops
             of
             such
             places
             where
             they
             never
             durst
             go
             (
             which
             he
             knew
             well
             enough
             )
             it
             had
             been
             but
             appointing
             such
             to
             stand
             for
             such
             a
             Nation
             ,
             and
             such
             for
             another
             ,
             and
             a
             small
             number
             might
             have
             served
             turn
             ,
             without
             putting
             any
             to
             the
             trouble
             of
             coming
             from
             any
             forein
             Countries
             at
             all
             .
             For
             otherwise
             ,
             if
             we
             go
             about
             to
             examine
             the
             numbers
             of
             Bishops
             ,
             by
             their
             proportions
             to
             the
             Churches
             they
             come
             from
             ,
             as
             it
             ought
             to
             be
             in
             
               General
               Councils
            
             ,
             we
             shall
             find
             a
             most
             pitiful
             account
             in
             the
             Council
             of
             Trent
             .
          
           
             For
             as
             his
             Lordship
             saith
             ,
             
               Is
               it
               to
               be
               accounted
               a
               General
               Council
               ,
               that
               in
               many
               Sessions
               had
               scarce
               ten
               Arch-Bishops
               ,
            
             
             
               or
               forty
               or
               fifty
               Bishops
               present
               ?
               In
               all
               the
               Sessions
               under
            
             Paul
             3.
             
               but
               two
               Frenchmen
            
             ,
             
             
               and
               sometimes
               none
               ;
               as
               in
               the
               sixth
               ,
               under
            
             Julius
             3.
             when
             Henry
             2.
             of
             France
             
               protested
               against
               that
               Council
               .
               And
               from
            
             England
             
               but
               one
               or
               two
            
             (
             by
             your
             own
             confession
             )
             
               and
               those
               not
               sent
               by
               Authority
               .
               And
               the
               French
            
             (
             he
             saith
             )
             
               held
               off
               till
               the
               Cardinal
               of
            
             Lorrain
             
               was
               got
               to
            
             Rome
             .
             
               As
               for
               the
               Spaniards
               ,
               they
               laboured
               for
               many
               things
               upon
               good
               grounds
               ,
               but
               were
               most
               unworthily
               over-born
               .
            
             Now
             to
             this
             you
             have
             a
             double
             Answer
             ready
             ,
             1.
             
             
               That
               mission
               or
               deputation
               ,
               is
               not
               of
               absolute
               necessity
               ,
            
             
             
               but
               only
               of
               Canonical
               provision
               ,
               when
               time
               or
               state
               of
               the
               Countries
               whence
               Bishops
               are
               sent
               ,
               will
               permit
               ;
               in
               other
               cases
               ,
               it
               sufficeth
               they
               be
               called
               by
               the
               Pope
               .
            
             2.
             
             
               For
               those
               who
               were
               absent
               ,
               the
               impediment
               was
               not
               on
               the
               Councils
               part
               ;
               and
               in
               the
               latter
               Sessions
               (
               wherein
               all
               that
               had
               been
               formerly
               desined
               by
               the
               Council
               ,
               was
            
             de
             Novo
             
               confirmed
               and
               ratified
               by
               the
               unanimous
               consent
               of
               all
               the
               Prelates
               )
               't
               is
               manifest
               ,
               the
               Council
               was
               so
               full
               ,
               that
               in
               the
               number
               of
               Bishops
               it
               exceeded
               some
               of
               the
               first
               four
               General
               Councils
               .
            
             I
             begin
             with
             your
             first
             Answer
             ,
             which
             necessarily
             implies
             ,
             that
             a
             
               General
               Council
            
             is
             not
             so
             called
             by
             representation
             of
             the
             
               whole
               Church
            
             ,
             but
             by
             relation
             to
             the
             
               Popes
               Summons
            
             .
             So
             that
             if
             the
             Pope
             make
             a
             
               General
               Summons
            
             ,
             that
             must
             be
             called
             a
             
               General
               Council
            
             ,
             though
             none
             be
             present
             but
             such
             whom
             the
             Pope
             shall
             think
             fit
             to
             call
             thither
             .
             But
             ,
             Where
             do
             you
             find
             any
             such
             account
             of
             a
             
               General
               Council
            
             in
             all
             Antiquity
             ?
             I
             have
             given
             you
             instances
             already
             of
             
               General
               Councils
            
             ,
             in
             which
             the
             Popes
             had
             nothing
             at
             all
             to
             do
             with
             the
             summoning
             of
             them
             ;
             nay
             ,
             all
             the
             four
             
               General
               Councils
            
             were
             called
             by
             the
             Emperour
             ,
             and
             not
             by
             the
             Pope
             ,
             as
             any
             one
             may
             see
             ,
             that
             doth
             not
             wilfully
             blind
             himself
             .
             The
             Pope
             sometimes
             did
             beseech
             and
             intreat
             the
             Emperour
             to
             call
             a
             Council
             ,
             but
             never
             presumed
             to
             do
             it
             himself
             in
             those
             daies
             .
             And
             this
             is
             evident
             ,
             not
             only
             from
             the
             Historians
             ,
             but
             from
             the
             authentick
             Acts
             of
             the
             Councils
             themselves
             ;
             and
             Perron's
             distinction
             of
             the
             
               temporal
               and
               spiritual
               call
               of
               Councils
               ,
            
             is
             as
             ill
             grounded
             as
             the
             
               Popes
               temporal
               and
               spiritual
               power
            
             ;
             there
             being
             no
             foundation
             at
             all
             in
             Anquity
             ,
             nor
             any
             reason
             in
             the
             thing
             ,
             for
             two
             such
             several
             Calls
             ,
             the
             one
             by
             the
             Emperour
             ,
             and
             the
             other
             by
             the
             Pope
             .
             But
             this
             is
             a
             meer
             evasion
             ,
             the
             evidence
             being
             so
             clear
             ,
             as
             to
             the
             Emperours
             calling
             those
             Councils
             ,
             the
             Nicene
             
             by
             Constantine
             ,
             the
             Constantinopolitan
             by
             Theodosius
             ,
             the
             Ephesine
             by
             the
             
               Junior
               Theodosius
            
             ,
             the
             Chalcedonian
             by
             Martian
             and
             Valentinian
             :
             And
             this
             is
             so
             clear
             ,
             that
             Bellarmine
             in
             his
             Recognitions
             confesseth
             his
             mistake
             
               about
               the
               Constantinopolitan
               Council
               being
               called
               by
               the
               Letters
               of
               Pope
            
             Damasus
             ;
             and
             acknowledges
             that
             to
             be
             true
             ,
             
             which
             I
             at
             large
             proved
             before
             ,
             
               That
               the
               Synodical
               Epistle
               was
               not
               sent
               by
               the
               General
               Council
               ,
               but
               by
               another
               the
               year
               after
               .
            
             If
             then
             the
             calling
             of
             Councils
             belongs
             not
             of
             right
             to
             the
             Pope
             ,
             it
             is
             not
             his
             summoning
             which
             can
             make
             a
             
               General
               Council
            
             ,
             without
             mission
             and
             deputation
             from
             those
             Churches
             whom
             they
             are
             to
             represent
             .
             And
             any
             other
             sense
             of
             a
             
               General
               Council
            
             is
             contrary
             to
             the
             sense
             of
             Antiquity
             ,
             and
             is
             forced
             ,
             and
             unreasonable
             in
             it self
             .
             For
             it
             must
             be
             either
             absolutely
             general
             ,
             or
             by
             representation
             ;
             none
             ever
             imagined
             yet
             an
             absolutely
             
               General
               Council
            
             ,
             and
             therefore
             it
             must
             be
             so
             called
             as
             it
             doth
             represent
             ;
             if
             so
             ,
             then
             there
             is
             a
             necessity
             of
             such
             a
             deputation
             .
             But
             here
             a
             Question
             might
             arise
             ,
             Whether
             those
             Deputies
             of
             Churches
             have
             power
             by
             their
             own
             votes
             to
             oblige
             the
             Churches
             they
             are
             sent
             from
             ,
             by
             conveying
             in
             a
             
               General
               Council
            
             ;
             or
             else
             only
             as
             they
             carry
             with
             them
             the
             sense
             of
             those
             Churches
             whom
             they
             represent
             :
             and
             this
             latter
             seems
             more
             agreeable
             to
             the
             nature
             of
             a
             truly
             
               General
               Council
            
             ,
             whose
             acts
             must
             oblige
             the
             whole
             Church
             .
             For
             that
             can
             only
             be
             said
             to
             be
             the
             act
             of
             the
             whole
             Church
             ,
             which
             is
             done
             by
             the
             Bishops
             delivering
             the
             sense
             of
             all
             
               particular
               Churches
            
             ;
             and
             it
             is
             not
             easie
             to
             understand
             ,
             How
             the
             
               Vniversal
               Church
            
             can
             be
             obliged
             any
             other
             way
             ;
             unless
             it
             be
             proved
             ,
             that
             
               General
               Councils
            
             are
             instituted
             by
             some
             positive
             
               Law
               of
               Christ
            
             ;
             so
             that
             what
             is
             done
             by
             the
             Bishops
             in
             them
             ,
             must
             oblige
             the
             
               Catholick
               Church
            
             ;
             and
             then
             we
             must
             find
             out
             not
             only
             the
             Institution
             it self
             ,
             but
             the
             way
             and
             manner
             how
             
               General
               Councils
            
             should
             be
             called
             ,
             of
             which
             the
             Scripture
             is
             wholly
             silent
             .
             And
             therefore
             there
             is
             no
             reason
             that
             there
             should
             be
             any
             other
             
               General
               Council
            
             imagined
             ,
             but
             by
             such
             a
             representation
             ;
             and
             in
             order
             to
             this
             ,
             the
             consent
             of
             all
             those
             Churches
             must
             be
             known
             by
             the
             particular
             Bishops
             ,
             before
             they
             can
             concurr
             with
             others
             ,
             so
             as
             to
             make
             a
             
               General
               Council
            
             .
             The
             most
             suitable
             way
             then
             to
             a
             
               General
               Council
            
             ,
             is
             ,
             that
             the
             Summons
             of
             them
             being
             published
             by
             the
             consent
             of
             
               Christian
               Princes
            
             ,
             every
             Prince
             may
             call
             together
             a
             
               National
               Synod
            
             ,
             in
             which
             the
             matters
             to
             be
             debated
             in
             the
             Council
             ,
             are
             to
             be
             discussed
             ,
             and
             the
             sense
             of
             that
             Synod
             fully
             declared
             ,
             which
             those
             Bishops
             who
             are
             appointed
             by
             it
             to
             go
             to
             the
             
               General
               Council
            
             ,
             are
             to
             carry
             with
             them
             ,
             and
             there
             to
             declare
             the
             sense
             of
             their
             particular
             Church
             ,
             and
             what
             all
             these
             Bishops
             so
             assembled
             do
             all
             agree
             in
             ,
             as
             the
             sense
             of
             the
             whole
             Church
             ,
             may
             be
             called
             the
             decree
             of
             a
             
               General
               Council
            
             .
             Or
             in
             case
             some
             great
             impediment
             happen
             ,
             that
             such
             Bishops
             cannot
             assemble
             from
             all
             Churches
             ,
             but
             a
             very
             considerable
             number
             appearing
             and
             declaring
             themselves
             ,
             which
             upon
             the
             first
             notice
             of
             it
             ,
             is
             universally
             received
             by
             all
             particular
             Churches
             ,
             that
             may
             
               ex
               post-facto
            
             be
             called
             a
             
               General
               Council
            
             ;
             as
             it
             was
             with
             the
             first
             four
             
               Oecumenical
               Councils
            
             .
             And
             yet
             that
             in
             them
             there
             was
             such
             a
             deputation
             as
             this
             is
             ,
             appears
             by
             that
             expression
             in
             the
             
               Synodical
               Epistle
            
             of
             the
             Bishops
             of
             Constantinople
             before
             mentioned
             ;
             for
             in
             that
             they
             give
             this
             account
             ,
             Why
             they
             could
             not
             do
             what
             the
             
               Western
               Bishops
            
             desired
             ,
             
               because
               they
               brought
               not
               with
               them
               the
               consent
               of
               the
               Bishops
               ,
               who
               remained
               at
               home
               to
               that
               purpose
               .
            
             
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               And
               concerning
               this
               only
               Council
               ,
            
             viz.
             at
             Constantinople
             ,
             
               have
               we
               brought
               the
               consent
               of
               those
               Bishops
               which
               remain
               in
               the
               Provinces
               .
            
             So
             that
             they
             looked
             on
             the
             consent
             of
             the
             other
             Bishops
             to
             be
             necessary
             
             as
             well
             as
             their
             own
             .
             But
             now
             ,
             if
             we
             examine
             your
             Council
             of
             Trent
             by
             this
             Rule
             ,
             How
             far
             is
             it
             from
             any
             appearance
             of
             a
             
               General
               Council
            
             ?
             What
             Bishops
             were
             there
             sent
             from
             the
             most
             of
             
               Christian
               Churches
            
             ?
             Those
             that
             did
             appear
             ,
             What
             equality
             and
             proportion
             was
             there
             among
             them
             ?
             For
             Voices
             in
             
               General
               Councils
            
             ought
             not
             to
             go
             by
             the
             number
             of
             Bishops
             ,
             but
             by
             the
             number
             of
             Churches
             ;
             so
             that
             if
             six
             were
             sent
             from
             the
             Church
             of
             England
             ,
             or
             France
             ,
             delivering
             the
             sense
             of
             that
             Church
             they
             come
             from
             ,
             they
             have
             equal
             Votes
             with
             the
             greatest
             number
             of
             
               Italian
               Bishops
            
             .
             But
             here
             lay
             the
             great
             imposture
             of
             that
             Council
             ;
             first
             ,
             that
             the
             Councils
             being
             general
             ,
             depended
             upon
             the
             Popes
             general
             Summons
             ,
             though
             never
             so
             few
             Bishops
             appeared
             ;
             next
             that
             the
             Decrees
             of
             the
             Council
             were
             to
             be
             carried
             by
             most
             Voices
             ,
             and
             the
             Bishops
             to
             give
             their
             bare
             placet
             ;
             these
             things
             being
             thus
             laid
             ,
             when
             there
             was
             any
             fear
             that
             businesses
             would
             not
             go
             right
             ,
             it
             was
             but
             the
             Legats
             using
             some
             art
             in
             delaying
             it
             ,
             and
             sending
             intelligence
             to
             Rome
             ,
             and
             forty
             Bishops
             are
             made
             together
             ,
             and
             posted
             to
             Trent
             ,
             to
             help
             out
             the
             number
             of
             voices
             ;
             and
             thus
             it
             was
             in
             the
             case
             of
             the
             Institution
             and
             Residence
             of
             Bishops
             :
             And
             this
             is
             that
             you
             call
             ,
             a
             
               General
               Council
            
             .
             2.
             
             To
             your
             other
             ,
             
               That
               what
               was
               wanting
               in
               number
               at
               first
               ,
               was
               made
               up
               at
               last
               when
               all
               former
               Decrees
               were
               confirmed
               by
               a
               full
               number
               of
               Bishops
            
             ;
             it
             is
             soon
             replied
             ,
             That
             this
             is
             ,
             as
             all
             the
             rest
             of
             the
             proceedings
             of
             that
             Council
             was
             ,
             
             but
             a
             meer
             Artifice
             .
             For
             it
             appears
             by
             the
             History
             of
             that
             Council
             ,
             that
             in
             the
             last
             Session
             under
             Pius
             4.
             a
             Proposition
             was
             made
             ,
             that
             all
             the
             Decrees
             under
             Paul
             and
             Julius
             should
             be
             approved
             ;
             which
             was
             opposed
             ,
             because
             they
             said
             it
             would
             be
             a
             derogation
             to
             the
             Authority
             of
             the
             Council
             of
             those
             times
             ,
             if
             it
             should
             seem
             that
             the
             things
             then
             done
             had
             need
             of
             a
             new
             confirmation
             of
             the
             Fathers
             ,
             and
             would
             shew
             ,
             that
             this
             and
             that
             was
             not
             all
             one
             ,
             because
             none
             can
             confirm
             his
             own
             things
             .
             But
             upon
             the
             
               French
               Bishops
            
             earnest
             insisting
             upon
             it
             ,
             it
             was
             determined
             
               simply
               to
               read
               them
               ,
               and
               no
               more
               .
            
             And
             ,
             Do
             you
             call
             this
             a
             
               confirming
               and
               ratifying
               them
            
             de
             novo
             ?
             So
             that
             ,
             for
             all
             appears
             by
             this
             last
             Session
             ,
             the
             Authority
             of
             those
             Decrees
             ,
             must
             ,
             as
             far
             as
             concerns
             the
             Council
             ,
             depend
             upon
             the
             number
             of
             the
             Bishops
             then
             present
             ,
             which
             was
             but
             very
             small
             certainly
             for
             a
             
               General
               Council
            
             ,
             there
             being
             not
             so
             many
             in
             most
             of
             the
             Sessions
             ,
             as
             were
             in
             the
             
               Donatists
               Council
            
             in
             Africa
             ;
             so
             far
             were
             they
             from
             the
             number
             of
             the
             ancient
             General
             Councils
             .
          
           
             But
             here
             comes
             your
             grand
             Objection
             in
             the
             way
             ,
             
               That
               nothing
               is
               pretended
               by
               us
               against
               the
               Council
               of
            
             Trent
             ,
             
             
             
               which
               might
               not
               have
               been
               in
               effect
               as
               justly
               objected
               by
               the
               Arrians
               against
               the
               Council
               of
            
             Nice
             .
             But
             ,
             Is
             not
             there
             easily
             discernable
             a
             vast
             disparity
             between
             these
             two
             ,
             which
             way
             soever
             we
             conceive
             them
             ?
             The
             one
             called
             by
             the
             Emperour
             ,
             who
             in
             person
             sate
             in
             the
             Council
             ,
             to
             prevent
             all
             disorders
             and
             clancular
             actions
             ;
             the
             other
             by
             the
             Pope
             ,
             who
             presided
             in
             it
             by
             his
             Legats
             ,
             and
             ordered
             all
             things
             by
             his
             directions
             .
             In
             that
             of
             Nice
             ,
             the
             
               Arrian
               Bishops
            
             were
             as
             freely
             admitted
             to
             debate
             ,
             as
             any
             of
             the
             other
             ;
             but
             it
             was
             far
             from
             being
             so
             at
             the
             Council
             of
             Trent
             .
             In
             the
             
               Nicene
               Council
            
             ,
             though
             Alexander
             was
             no
             further
             a
             party
             as
             to
             the
             Doctrine
             than
             the
             other
             Bishops
             (
             no
             more
             was
             Leo
             at
             the
             Council
             of
             Chalcedon
             ,
             
             or
             Cyril
             at
             Ephesus
             ,
             though
             those
             are
             the
             three
             you
             instance
             in
             before
             )
             yet
             he
             sate
             not
             as
             President
             of
             the
             Council
             ,
             but
             the
             Emperour
             had
             the
             chief
             Inspection
             for
             the
             right
             management
             of
             it
             ,
             and
             for
             the
             Conciliar
             actions
             Hosius
             was
             President
             :
             Would
             the
             Pope
             have
             been
             contented
             with
             such
             a
             Council
             in
             his
             case
             ,
             wherein
             the
             Emperour
             should
             have
             sate
             in
             chief
             ,
             and
             some
             other
             person
             besides
             the
             Pope
             to
             have
             presided
             ?
             If
             not
             ,
             
             never
             go
             about
             to
             parallel
             these
             two
             Councils
             with
             each
             other
             .
             Again
             ,
             in
             the
             Council
             of
             Nice
             ,
             all
             the
             Bishops
             came
             free
             ,
             without
             any
             praeengagement
             to
             maintain
             the
             party
             of
             Alexander
             ;
             but
             the
             Bishops
             at
             Trent
             were
             all
             sworn
             to
             defend
             the
             
               Papal
               Interest
            
             .
             At
             Nice
             ,
             the
             Bishops
             themselves
             debated
             the
             matters
             in
             Controversie
             ;
             at
             Trent
             ,
             the
             Divines
             dispute
             ,
             the
             Bishops
             in
             their
             formalities
             give
             their
             Placet
             .
             At
             Nice
             ,
             every
             one
             was
             freely
             heard
             ,
             none
             died
             for
             grief
             of
             checks
             being
             given
             them
             for
             their
             too
             free
             speaking
             ,
             as
             there
             did
             at
             Trent
             .
             And
             these
             ,
             I
             hope
             ,
             shew
             ,
             there
             was
             much
             greater
             reason
             for
             the
             Protestants
             to
             except
             against
             the
             Council
             of
             Trent
             ,
             than
             for
             the
             Arrians
             against
             the
             Council
             of
             Nice
             .
             And
             yet
             ,
             besides
             all
             these
             grounds
             of
             disparity
             ,
             those
             two
             remain
             good
             still
             ,
             which
             his
             Lordship
             instanceth
             in
             ,
             
               viz.
               That
               the
               Council
               of
            
             Nice
             
               proceeded
               wholly
               by
               the
               Scripture
               ,
               and
               that
               the
               sentence
               of
               it
               hath
               been
               universally
               received
               by
               the
               Church
               ,
            
             
             
               both
               before
               and
               after
               it
            
             ;
             neither
             of
             which
             can
             be
             said
             of
             the
             Council
             of
             Trent
             .
             But
             to
             these
             two
             you
             offer
             something
             by
             way
             of
             Answer
             .
             To
             the
             first
             ,
             
               That
               both
               these
               Councils
               had
               the
               Scripture
               for
               their
               Rule
               ,
               but
               not
               their
               only
               Rule
            
             ;
             
             
               for
               ,
               you
               say
            
             ,
             Theodoret
             
               expresly
               sayes
            
             ,
             
             
               that
               in
               condemning
               the
               Arrian
               Heresie
               ,
               the
               Council
               of
            
             Nice
             
               grounded
               it self
               upon
               Tradition
            
             .
             But
             Theodoret
             sayes
             no
             such
             thing
             ;
             only
             out
             of
             an
             Epistle
             of
             Athanasius
             ,
             he
             sayes
             ,
             
               When
               the
               Arrians
               objected
               that
               they
               used
               words
               not
               contained
               in
               Scripture
               ,
               they
               gave
               them
               this
               Answer
               ,
               that
               so
               did
               they
               too
               ;
               but
               the
               words
               which
               they
               used
               ,
               were
               such
               as
               their
               Fathers
               had
               used
               before
               them
            
             ;
             and
             ,
             Do
             you
             call
             this
             the
             grounding
             the
             condemnation
             of
             them
             upon
             Tradition
             ?
             Yet
             ,
             to
             do
             you
             right
             ,
             I
             must
             suppose
             that
             either
             you
             took
             this
             upon
             trust
             ,
             without
             searching
             Theodoret
             ;
             or
             ,
             if
             you
             did
             ,
             you
             looked
             no
             further
             than
             
               Christophorsons
               Translation
            
             ,
             which
             in
             things
             concerning
             the
             
               Papal
               Controversies
            
             ,
             doth
             notoriously
             trip
             (
             to
             say
             no
             worse
             of
             it
             ,
             as
             it
             were
             easie
             to
             manifest
             from
             several
             examples
             )
             but
             we
             need
             no
             more
             than
             this
             present
             .
             For
             whereas
             the
             words
             in
             Greek
             run
             thus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Which
             Sirmondus
             faithfully
             renders
             ,
             
               Nam
               cùm
               ipsi
               ex
               verbis
               non-scriptis
               impietatem
               suam
               adstruxerint
               :
               nusquam
               enim
               scriptum
               reperias
               Ex
               non
               extantibus
               ;
               aut
               ,
               Erat
               quando
               non
               erat
               ;
               accusant
               quod
               per
               voces
               non-scriptas
               ,
               piè
               tamen
               excogitatas
               ,
               condemnati
               sint
               ,
               i.
               e.
            
             Though
             the
             Arrians
             made
             use
             of
             unwritten
             words
             themselves
             ;
             yet
             they
             accused
             their
             adversaries
             for
             condemning
             them
             by
             unwritten
             words
             ;
             meaning
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             But
             Christophorson
             translates
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             afferunt
             ,
             and
             there
             ends
             the
             sentence
             ,
             and
             then
             makes
             a
             new
             sentence
             .
             
               Quapropter
               ex
               non-scriptis
               vocibus
               ,
               piè
               tamen
               excogitatis
               ,
               condemnati
               sunt
               .
            
             By
             this
             wee
             see
             ,
             What
             necessity
             there
             is
             of
             searching
             your
             Citations
             in
             Antiquity
             ,
             which
             you
             deliver
             with
             so
             much
             confidence
             ,
             as
             though
             none
             had
             ever
             looked
             into
             the
             Fathers
             but
             your selves
             .
             But
             I
             find
             you
             so
             often
             tripping
             in
             your
             quotations
             ,
             that
             where
             Bellarmine
             hath
             been
             used
             by
             the
             
               Latin
               Interpreter
            
             ,
             you
             very
             securely
             follow
             him
             in
             it
             ;
             as
             in
             another
             place
             mentioned
             in
             this
             Chapter
             ,
             where
             Christophorson
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               mandato
               literarum
            
             ,
             which
             Bellarmine
             confidently
             cites
             ,
             as
             importing
             
               Damasus
               his
               power
               to
               summon
               the
               Council
               of
            
             Constantinople
             ,
             than
             which
             nothing
             can
             be
             further
             from
             the
             meaning
             of
             those
             words
             .
             Thus
             you
             see
             ,
             how
             vain
             your
             attempt
             is
             ,
             of
             proving
             that
             the
             Council
             of
             Nice
             grounded
             her
             definition
             on
             Tradition
             ,
             as
             the
             Council
             of
             Trent
             did
             ,
             which
             is
             directly
             contrary
             to
             the
             advice
             of
             Constantine
             ,
             and
             the
             Proceedings
             of
             the
             Council
             ,
             as
             his
             Lordship
             truly
             told
             you
             .
             To
             the
             second
             concerning
             the
             consent
             of
             the
             Church
             ,
             you
             answer
             ,
             
               That
               the
               like
               consent
               of
               the
               Church
               both
               is
               ,
               and
               was
               ,
               when
               Protestans
               
               first
               began
               .
            
             But
             ,
             Will
             this
             reach
             to
             a
             Parity
             ,
             if
             it
             were
             granted
             ?
             for
             his
             Lordship
             speaks
             of
             the
             Consent
             of
             the
             Church
             in
             all
             ages
             ,
             from
             the
             Primitive
             and
             
               Apostolical
               times
            
             .
             I
             pray
             ,
             prove
             your
             
               Mass
               ,
               Invocation
               of
               Saints
               ,
               Worship
               of
               Images
               ,
               Purgatory
               ,
               &c.
            
             by
             such
             a
             Consent
             as
             this
             ,
             and
             then
             you
             may
             say
             ,
             There
             is
             no
             such
             disparity
             between
             them
             :
             As
             to
             what
             you
             further
             add
             of
             the
             Council
             of
             Nice
             ,
             condemning
             the
             Quartodecimani
             for
             Hereticks
             ,
             I
             know
             not
             where
             you
             will
             find
             it
             ,
             I
             am
             sure
             Constantine
             is
             far
             from
             saying
             so
             in
             his
             Epistle
             perswading
             to
             union
             as
             to
             that
             matter
             .
             Cannot
             the
             Council
             of
             Nice
             appoint
             time
             to
             celebrate
             Easter
             ?
             or
             determine
             ,
             that
             those
             who
             come
             from
             Hereticks
             ,
             shall
             not
             be
             rebaptized
             ,
             but
             they
             must
             presently
             condemn
             all
             who
             do
             otherwise
             ,
             for
             Hereticks
             ?
             But
             you
             must
             be
             pardoned
             ;
             you
             are
             proving
             a
             Parity
             between
             the
             Council
             of
             Nice
             and
             Trent
             ,
             and
             you
             know
             you
             could
             not
             do
             that
             sufficiently
             ,
             unless
             they
             condemned
             all
             dissenters
             in
             any
             punctilio
             ,
             for
             Hereticks
             .
          
           
             
             His
             Lordship
             further
             proves
             ,
             That
             Trent
             
               could
               be
               no
               indifferent
               Council
               to
               the
               Church
               ,
            
             
             
               the
               Pope
               having
               made
               himself
               a
               strong
               party
               in
               it
               ;
               because
               there
               were
               more
               Italian
               Bishops
               there
               ,
               than
               of
               all
               Christendom
               besides
               ;
               yea
               more
               than
               double
               .
               For
               where
               the
               number
               of
               Prelates
               is
               expressed
               that
               had
               suffrage
               and
               vote
               in
               that
               Council
               ,
               the
               Italians
               are
               set
               down
               to
               be
               a
               hundred
               eighty
               seven
               ,
               and
               all
               the
               rest
               make
               but
               eighty
               three
               ,
               so
               that
               there
               were
               more
               Italian
               Bishops
               by
               a
               hundred
               and
               four
               ,
               than
               of
               all
               the
               rest
               of
               Christendom
               ;
               sure
            
             (
             saith
             he
             )
             
               the
               Pope
               did
               not
               mean
               to
               be
               over-reached
               in
               this
               Council
               .
               And
               whatsoever
               became
               of
               his
               Infallibility
               otherwise
               ,
               he
               might
               this
               way
               be
               sure
               to
               be
               Infallible
               in
               whatsoever
               he
               would
               have
               determined
               .
               And
               this
               without
               all
               doubt
               is
               all
               the
               Infallibility
               he
               hath
               .
            
             
             To
             this
             you
             answer
             ,
             
               That
               the
               Popes
               making
               a
               party
               ,
               is
               disproved
               by
               the
               very
               argument
               he
               brings
               to
               assert
               it
               ,
            
             viz.
             
               the
               multitude
               of
               Italian
               Prelates
               ;
               for
               ,
               Who
               knows
               not
               ,
               that
               the
               Italians
               are
               more
               divided
               in
               point
               of
               Interest
               and
               Dependence
               ,
               than
               in
               any
               other
               Nation
               of
               Christendom
               ,
               by
               reason
               of
               the
               many
               Soveraign
               Principalities
               and
               States
               ,
               into
               which
            
             Italy
             
               is
               divided
            
             ?
             But
             ,
             What
             is
             this
             to
             the
             purpose
             ,
             unless
             you
             could
             prove
             that
             the
             
               Italian
               Prelates
            
             were
             so
             divided
             in
             point
             of
             Interest
             and
             dependence
             ?
             Since
             therefore
             they
             have
             all
             their
             dependence
             on
             the
             Pope
             ,
             and
             not
             on
             those
             Principalities
             in
             which
             they
             live
             ;
             this
             evasion
             ,
             though
             very
             sleight
             ,
             is
             yet
             the
             best
             your
             cause
             would
             bear
             .
             And
             the
             greater
             you
             say
             ,
             
               the
               number
               of
               Bishopricks
            
             is
             in
             Italy
             ,
             the
             more
             friends
             ,
             I
             hope
             ,
             the
             Pope
             must
             make
             by
             disposing
             them
             ;
             and
             ,
             Could
             they
             do
             the
             Pope
             better
             service
             ,
             than
             to
             help
             him
             in
             this
             grand
             business
             at
             Trent
             ,
             wherein
             they
             sought
             to
             outvy
             each
             other
             by
             promoting
             the
             
               Popes
               Interest
            
             .
             But
             not
             only
             the
             Protestants
             complained
             of
             this
             ,
             but
             the
             Emperour
             and
             other
             Princes
             ,
             and
             all
             impartial
             men
             in
             
               Germany
               ,
               France
            
             ;
             nay
             ,
             and
             in
             some
             part
             of
             Italy
             too
             .
             But
             here
             his
             Lordship
             encounters
             an
             Objection
             of
             Bellarmine
             ,
             
             
               viz.
               that
               in
               the
               Council
               of
            
             Nice
             
               there
               were
               as
               few
               Bishops
               of
               the
               West
               present
               ,
               as
               were
               of
               the
               East
               at
            
             Trent
             ,
             and
             manifestly
             shews
             the
             great
             disparity
             between
             the
             the
             two
             Councils
             .
             1.
             
             
               Because
               it
               is
               not
               a
               meer
               disparity
               in
               number
               which
               he
               insists
               on
               ,
               but
               with
               it
               the
               Popes
               carriage
               ,
               to
               be
               sure
               of
               a
               major
               part
               ;
               but
               neither
               the
               Greek
               Church
               in
               general
               ,
               nor
               any
               Patriarch
               of
               the
               East
               ,
               had
               any
               private
               interest
               to
               look
               to
               ,
               in
               the
               Council
               at
            
             Nice
             .
             2.
             
             
               It
               was
               not
               so
               much
               a
               disparity
               between
               the
               Eastern
               and
               Western
               Bishops
               ,
               but
               that
               there
               were
               so
               many
               more
               Italians
               and
               Bishops
               obnoxious
               to
               the
               Popes
               Power
               ,
               than
               of
               all
            
             Germany
             ,
             France
             ,
             Spain
             ,
             
               and
               of
               all
               other
               parts
               of
               the
               West
               besides
               .
            
             3.
             
             
               Even
               in
               the
               comparison
               of
               those
               two
               Councils
               ,
               as
               to
               Eastern
               and
               Western
               Bishops
               ,
               there
               is
               this
               remarkable
               difference
               ,
               that
               Pope
            
             Sylvester
             with
             275.
             
             
               Bishops
               confirmed
               the
               Council
               at
            
             Nice
             ,
             
             
               but
               the
               Council
               at
            
             Trent
             
               was
               never
               confirmed
               by
               any
               Council
               of
               Eastern
               Bishops
               .
            
             To
             the
             two
             first
             of
             these
             you
             Answer
             with
             your
             best
             property
             ,
             silence
             .
             Only
             you
             would
             fain
             perswade
             some
             silly
             people
             (
             if
             there
             be
             any
             so
             weak
             in
             the
             world
             that
             enquire
             into
             such
             things
             )
             
               That
               the
               Pope
               had
               no
               private
               interest
               at
            
             Trent
             ,
             
               but
               what
               was
               common
               to
               him
               with
               other
               Bishops
               .
            
             You
             should
             have
             done
             well
             to
             have
             commended
             the
             excellency
             of
             an
             
               implicite
               Faith
            
             ,
             before
             you
             had
             uttered
             a
             thing
             so
             contrary
             to
             the
             sense
             of
             the
             whole
             Christian
             World.
             To
             the
             third
             you
             confess
             ,
             
               It
               is
               some
               disparity
               ,
               but
               nothing
               to
               the
               purpose
               ,
               because
               if
               the
               Pope
               himself
               had
               ratified
               them
               ,
            
             
             
               the
               Council
               would
               have
               had
               as
               much
               Authority
               as
               by
               that
               accessory
               Assembly
               .
            
             The
             more
             to
             blame
             was
             the
             Pope
             a
             great
             deal
             ,
             for
             putting
             so
             many
             Bishops
             to
             so
             needless
             a
             trouble
             .
             But
             you
             say
             further
             ,
             
               This
               Council
               was
               not
               held
               just
               at
               the
               same
               time
               .
            
             But
             Binius
             tells
             you
             ,
             it
             was
             held
             assoon
             as
             might
             be
             ,
             after
             the
             notice
             of
             what
             was
             done
             at
             Nice
             ;
             
             shew
             us
             the
             like
             of
             the
             
               Eastern
               Bishops
            
             at
             any
             time
             ,
             and
             we
             will
             not
             quarrel
             with
             you
             ,
             because
             it
             was
             not
             at
             the
             same
             time
             :
             Though
             these
             Answers
             may
             pass
             for
             want
             of
             better
             ,
             they
             come
             not
             near
             your
             last
             ,
             which
             is
             a
             prodigious
             one
             ,
             the
             sense
             of
             it
             being
             ,
             
               That
               the
               Doctrine
               of
               Faith
               defined
               by
               the
               Council
               of
            
             Trent
             
               was
               more
               universally
               received
               in
               the
               Church
               ,
               then
               that
               of
               the
               Council
               of
            
             Nice
             .
             
               For
               that
               of
            
             Trent
             ,
             you
             say
             ,
             
               was
               universally
               received
               by
               the
               whole
               Catholick
               Church
               ,
               and
               hath
               been
               more
               constantly
               held
               ever
               since
               ;
               whereas
               many
               Provinces
               ,
            
             
             
               either
               in
               whole
               or
               in
               part
               ,
               deserted
               the
               Faith
               defined
               at
            
             Nice
             ,
             
               and
               embraced
               the
            
             Arrian
             Heresie
             .
             It
             seems
             then
             ,
             the
             twelve
             good
             Articles
             of
             Trent
             have
             been
             more
             generally
             received
             by
             the
             
               Catholick
               Church
            
             ,
             then
             the
             
               eternal
               existence
               of
               the
               Son
               of
               God
            
             ;
             and
             consequently
             ,
             that
             you
             are
             more
             bound
             to
             believe
             the
             Doctrine
             of
             Purgatory
             ,
             or
             Transubstantiation
             ,
             then
             that
             the
             
               Son
               is
               of
               the
               same
               substance
               with
               the
               Father
               :
            
             For
             your
             grounds
             of
             Faith
             being
             resolved
             into
             the
             
               Churches
               Infallibility
            
             ,
             you
             cannot
             believe
             that
             which
             hath
             been
             so
             much
             questioned
             in
             the
             Church
             ,
             so
             firmly
             as
             that
             which
             hath
             been
             universally
             believed
             and
             constantly
             held
             .
             But
             the
             universal
             reception
             of
             the
             Doctrine
             of
             the
             Council
             of
             Trent
             by
             the
             whole
             
               Catholick
               Church
            
             ,
             is
             so
             intolerable
             a
             falshood
             ,
             that
             you
             would
             scarce
             have
             vented
             it
             ,
             unless
             it
             were
             your
             design
             to
             write
             for
             the
             Whetstone
             .
          
           
             To
             C's
             objection
             ,
             
               That
               neither
               French
               ,
               nor
               Spanish
               ,
               nor
               Schismatical
               Greeks
               did
               agree
               with
               the
               Protestants
               in
               those
               points
               which
               were
               defined
               by
               the
               Council
               ,
            
             his
             Lordship
             Answers
             ,
             
               That
               there
               can
               be
               no
               certainty
               ,
               who
               did
               agree
               ,
               and
               who
               not
               ,
            
             
             
               (
               or
               who
               might
               have
               agreed
               before
               the
               Council
               ended
               )
               because
               they
               were
               not
               admitted
               to
               a
               fair
               and
               free
               dispute
               .
               And
               it
               may
               be
               too
               ,
               some
               Decrees
               would
               have
               been
               more
               favourable
               to
               them
               ,
               had
               not
               the
               care
               of
               the
               Popes
               Interest
               made
               them
               sowrer
               .
            
             Here
             you
             complain
             ,
             
               of
               his
               Lordships
               falling
               again
               to
               his
               Surmizes
               ,
               of
               the
               Bishops
               being
               over-awed
               by
               the
               Popes
               Authority
               in
               the
               Council
            
             ;
             which
             you
             call
             
               an
               empty
               and
               injurious
               suspicion
               ,
               an
               unworthy
               accusation
               ,
               and
               arguing
               the
               want
               of
               Christian
               charity
               .
            
             But
             usually
             when
             you
             storm
             the
             most
             ,
             you
             are
             the
             most
             guilty
             .
             
             For
             if
             you
             call
             this
             an
             
               empty
               suspicion
            
             ,
             &c.
             you
             charge
             many
             more
             with
             it
             besides
             his
             Lordship
             ,
             and
             those
             ,
             the
             greatest
             of
             your
             own
             Communion
             ;
             what
             meant
             else
             ,
             the
             frequent
             Protestations
             of
             the
             French
             and
             
               Spanish
               Ambassadours
            
             ,
             in
             which
             they
             often
             declared
             ,
             that
             as
             things
             were
             managed
             ,
             the
             
               Council
               was
               not
               Free
            
             ?
             What
             meant
             those
             words
             of
             the
             
               Emperour
               Ferdinand
            
             ,
             in
             his
             Letters
             to
             the
             Legats
             and
             the
             Pope
             ?
             
             
               That
               the
               Liberty
               of
               the
               Council
               was
               impeached
               chiefly
               by
               three
               causes
               :
               one
               ,
               because
               every
               thing
               was
               first
               consulted
               of
               at
            
             Rome
             :
             
               another
               ,
               because
               the
               Legats
               had
               assumed
               to
               themselves
               only
               the
               liberty
               of
               proposing
               ,
               
               which
               ought
               to
               be
               common
               to
               all
               :
               the
               third
               ,
               because
               of
               the
               practises
               which
               some
               Prelats
               interested
               in
               the
               Greatness
               of
               the
               Court
               of
            
             Rome
             
               did
               make
            
             .
             The
             
               French
               Ambassadour
               ,
               Monsieur
               de
               Lansac
            
             writ
             to
             the
             King
             his
             
               Master
               ,
               That
               the
               Pope
               was
               so
               much
               Master
               of
               this
               Council
               ,
               that
               his
               Pensioners
               ,
               whatsoever
               the
               Emperours
               or
               we
               do
               remonstrate
               to
               them
               ,
               will
               do
               but
               what
               they
               list
               .
            
             Several
             of
             the
             like
             nature
             might
             easily
             be
             produced
             ,
             so
             that
             it
             is
             not
             his
             Lordship
             only
             is
             guilty
             of
             this
             
               want
               of
               charity
            
             (
             as
             you
             call
             it
             )
             but
             all
             impartial
             persons
             ,
             who
             were
             most
             acquainted
             with
             the
             Affairs
             of
             that
             Council
             .
             Whose
             judgement
             is
             certainly
             much
             more
             to
             be
             taken
             then
             such
             who
             have
             sworn
             to
             defend
             it
             .
             But
             you
             have
             an
             excellent
             Argument
             to
             prove
             the
             
               Council
               Free
               ,
               because
               the
               Bishops
               of
               the
               Council
               continued
               in
               the
               Faith
               and
               Doctrine
               of
               it
               as
               long
               as
               they
               lived
               .
            
             And
             had
             they
             not
             good
             reason
             so
             to
             do
             ,
             when
             they
             were
             sworn
             before
             hand
             to
             defend
             the
             Pope
             ,
             and
             having
             secured
             him
             from
             danger
             of
             reformation
             by
             the
             Council
             ,
             and
             subscribed
             the
             Decrees
             of
             it
             ,
             they
             were
             as
             much
             bound
             to
             defend
             their
             own
             acts
             .
             And
             although
             it
             is
             well
             enough
             known
             what
             practises
             were
             used
             to
             bring
             off
             the
             French
             and
             
               Spanish
               Bishops
            
             ;
             yet
             when
             they
             were
             brought
             off
             ,
             what
             a
             shame
             would
             it
             have
             been
             for
             them
             to
             have
             revolted
             from
             their
             own
             Subscriptions
             ?
             But
             what
             is
             this
             to
             that
             General
             freedom
             which
             was
             desired
             by
             the
             
               Roman
               Catholick
               Princes
            
             for
             Reformation
             of
             the
             
               Court
               of
               Rome
            
             ,
             and
             by
             Protestants
             both
             of
             the
             Court
             and
             Church
             ?
             Was
             the
             Council
             any
             thing
             the
             more
             free
             ,
             because
             that
             party
             which
             met
             there
             continued
             in
             what
             they
             had
             done
             ?
             Just
             ,
             as
             if
             a
             part
             of
             a
             Common-Council
             should
             suffer
             only
             such
             persons
             to
             come
             there
             whom
             they
             thought
             fit
             ,
             and
             suffer
             nothing
             to
             be
             debated
             ,
             but
             what
             two
             or
             three
             of
             the
             leading
             men
             should
             propound
             ,
             and
             yet
             this
             be
             call'd
             a
             free
             Common-Council
             ,
             because
             they
             who
             were
             of
             it
             ,
             did
             after
             they
             had
             done
             ,
             persist
             in
             it
             ?
             And
             this
             is
             all
             you
             have
             to
             plead
             for
             the
             Freedom
             of
             the
             Council
             of
             Trent
             .
          
           
             
             Touching
             the
             
               Greek
               Church
            
             and
             the
             writings
             of
             the
             
               Patriarch
               Hieremias
            
             ,
             it
             is
             to
             little
             purpose
             ,
             to
             say
             ,
             
               That
               they
               differ
               from
               us
               in
               several
               things
               ,
            
             unless
             you
             could
             prove
             ,
             that
             they
             did
             agree
             with
             you
             in
             all
             .
             And
             if
             (
             as
             you
             say
             )
             
               they
               do
               condemn
               Protestantism
            
             ,
             you
             cannot
             but
             know
             they
             do
             much
             more
             condemn
             Popery
             ;
             and
             that
             in
             some
             of
             the
             main
             Articles
             of
             it
             .
             And
             therefore
             we
             have
             reason
             to
             believe
             ,
             that
             you
             more
             dread
             a
             
               Free
               Council
            
             ,
             wherein
             the
             
               Greek
               Churches
            
             may
             be
             admitted
             to
             equal
             votes
             with
             the
             Latin
             ,
             then
             the
             Protestants
             do
             the
             judgement
             of
             the
             
               Greek
               Church
            
             .
             For
             it
             is
             sufficiently
             known
             ,
             how
             much
             the
             Greeks
             agree
             with
             us
             in
             the
             opposition
             to
             the
             great
             points
             of
             the
             
               Popes
               Supremacy
            
             ,
             and
             the
             
               Infallibility
               of
               the
               Church
               of
            
             Rome
             ;
             how
             far
             they
             are
             from
             the
             belief
             of
             Purgatory
             in
             your
             sense
             ,
             and
             several
             other
             things
             which
             are
             contained
             in
             the
             Decrees
             of
             the
             Council
             of
             Trent
             :
             If
             the
             
               Patriarch
               Hieremias
            
             did
             not
             in
             all
             things
             agree
             with
             the
             
               Lutheran
               Divines
            
             ,
             doth
             it
             thence
             follow
             ,
             that
             he
             would
             subscribe
             to
             the
             Council
             of
             Trent
             ?
             But
             because
             you
             pretend
             to
             give
             us
             a
             full
             account
             of
             the
             proceedings
             ,
             between
             the
             
               Patriarch
               Hieremias
            
             ,
             and
             the
             
               Lutheran
               Divines
            
             ,
             we
             must
             a
             little
             further
             enquire
             into
             them
             .
             You
             tell
             us
             then
             ,
             
               That
               about
               the
               end
               of
               the
               last
               Century
               ,
               some
               eminent
               Protestants
               of
               the
               Lutheran
               party
               ,
               endeavoured
               to
               feel
               the
               pulse
               of
               the
               Greek
               Church
               ,
            
             
             
               to
               see
               if
               they
               could
               there
               find
               any
               Symptoms
               of
               their
               own
               disease
               .
               The
               design
               was
            
             (
             you
             say
             )
             
               to
               close
               with
               the
               Greeks
               ,
               for
               the
               better
               making
               out
               the
               pretended
               perpetual
               succession
               of
               their
               Church
               ;
               which
               Project
               they
               so
               hotly
               pursued
               ,
               though
               formerly
               in
               vain
               attempted
               ,
               that
               they
               would
               not
               desist
               till
               the
               Patriarch
               being
               settled
               in
               his
               Throne
               ,
               they
               had
               sent
               him
               the
               sum
               of
               their
               reformed
               belief
               ,
               drawn
               up
               according
               to
               the
               Augustan
               
               Confession
               .
               After
               a
               long
               entercourse
               of
               letters
               ,
               answers
               ,
               and
               replies
               mutually
               continued
               for
               some
               years
               ,
               and
               all
               Arguments
               used
               that
               might
               induce
               the
               Patriarch
               to
               receive
               them
               into
               his
               communion
               ,
               he
               could
               not
               be
               courted
               to
               so
               much
               as
               the
               least
               shew
               of
               approving
               their
               Doctrine
               :
               but
               did
               in
               all
               his
               Answers
               clearly
               confirm
               the
               Tenets
               of
               the
               Roman
               Catholick
               Church
               ,
               which
               those
               Lutherans
               endeavoured
               to
               overthrow
               .
               In
               so
               much
               ,
               that
               the
               Patriarch
               tyred
               with
               their
               importunity
               ,
               gave
               them
               a
               rebuke
               for
               their
               departure
               from
               the
               Doctrine
               of
               the
               Catholick
               Church
               ,
               and
               desired
               them
               not
               to
               trouble
               him
               any
               more
               with
               their
               writings
               .
            
             A
             very
             formal
             story
             !
             One
             would
             expect
             the
             next
             news
             should
             have
             been
             ,
             that
             the
             Patriarch
             had
             come
             to
             kiss
             his
             
               Holiness's
               feet
            
             ,
             or
             at
             least
             subscribed
             to
             the
             Council
             of
             Trent
             .
             But
             all
             your
             stories
             out
             of
             the
             East
             have
             not
             so
             much
             truth
             as
             formality
             in
             them
             :
             witness
             one
             for
             all
             ,
             that
             solemn
             legation
             from
             
               Gabriel
               Patriarch
            
             of
             Alexandria
             ,
             to
             
               Pope
               Clement
            
             8
             ,
             wherein
             an
             acknowledgement
             was
             made
             of
             the
             
               Popes
               Supremacy
            
             as
             
               Head
               of
               the
               Church
            
             ;
             upon
             which
             ,
             such
             joy
             was
             conceived
             at
             Rome
             ,
             that
             Baronius
             unmeasurably
             triumphs
             upon
             it
             ,
             and
             sayes
             ,
             it
             tends
             as
             much
             to
             the
             joy
             of
             Catholicks
             ,
             as
             to
             the
             confusion
             of
             Hereticks
             :
             and
             therefore
             hath
             very
             solemnly
             published
             the
             Legation
             it self
             ;
             at
             the
             end
             of
             the
             sixth
             Tome
             of
             his
             Annals
             ;
             but
             upon
             a
             further
             examination
             of
             it
             ,
             it
             was
             all
             found
             to
             be
             a
             meer
             fiction
             and
             imposture
             of
             one
             Barton
             ,
             as
             both
             Thuanus
             and
             
               Thomas
               à
               Jesu
            
             confess
             .
             But
             we
             must
             suppose
             no
             such
             danger
             in
             this
             story
             ,
             
             for
             you
             tell
             us
             ,
             
               You
               have
               it
               from
            
             Spondanus
             ,
             
               and
               he
               out
               of
               the
               writings
               of
               those
               Protestants
               themselves
               :
            
             but
             I
             much
             rather
             believe
             by
             the
             circumstances
             of
             your
             story
             ,
             that
             either
             you
             ,
             or
             Spondanus
             ,
             had
             it
             from
             Socolovius
             their
             virulent
             adversary
             ,
             who
             having
             clancularly
             procured
             a
             Copy
             of
             the
             Patriarchs
             Answer
             ,
             he
             publishes
             it
             in
             Latin
             with
             the
             title
             of
             
               Censura
               Orientalis
               Ecclesiae
            
             ,
             and
             gives
             much
             the
             same
             account
             as
             you
             do
             here
             .
             In
             which
             there
             are
             two
             grand
             mistakes
             ,
             first
             ,
             as
             to
             
               the
               design
            
             ,
             which
             you
             say
             ,
             
               was
               to
               be
               admitted
               into
               Communion
               with
               the
               Greek
               Church
               :
            
             The
             second
             ,
             as
             to
             the
             event
             which
             you
             say
             was
             ,
             
               That
               the
               Patriarch
               did
               not
               shew
               the
               least
               approbation
               of
               their
               Doctrine
               ,
               but
               did
               in
               all
               his
               Answers
               confirm
               the
               Tenets
               of
               the
               Roman
               Catholick
               Church
               .
            
             Both
             which
             ,
             how
             notoriously
             false
             they
             are
             ,
             will
             presently
             appear
             by
             a
             full
             account
             of
             the
             circumstances
             of
             this
             affair
             .
             We
             must
             know
             then
             ,
             that
             the
             news
             of
             the
             Lutherans
             appearing
             in
             Germany
             against
             the
             Pope
             being
             spread
             at
             Constantinople
             ,
             great
             enquiry
             was
             made
             what
             their
             doctrine
             was
             ,
             and
             they
             were
             represented
             (
             by
             whose
             arts
             one
             may
             easily
             guess
             )
             as
             men
             holding
             strange
             opinions
             ,
             denying
             the
             
               Divinity
               of
               Christ
            
             ,
             &c.
             as
             appears
             by
             a
             letter
             lately
             published
             of
             a
             Divine
             about
             that
             time
             resident
             in
             Constantinople
             ;
             and
             withall
             ,
             
             that
             they
             were
             defamed
             generally
             as
             persons
             of
             
               no
               Religion
               at
               all
            
             ,
             and
             of
             
               wicked
               and
               flagitious
               lives
            
             :
             upon
             this
             ,
             those
             
               German
               Divines
            
             send
             by
             
               Stephanus
               Gerlachius
               Chaplain
            
             to
             the
             
               Emperours
               Embassadour
            
             ,
             a
             
               Greek
               copy
            
             of
             the
             
               Augustan
               Confession
               ,
               Martinus
               Crusius
            
             having
             before
             sent
             a
             letter
             only
             of
             respect
             to
             the
             
               Patriarch
               Hieremias
            
             ;
             who
             by
             the
             means
             of
             Cantacuzenus
             was
             made
             Patriarch
             in
             the
             room
             of
             Metrophanes
             ,
             who
             was
             then
             deposed
             .
             Gerlachius
             ,
             as
             appears
             by
             a
             letter
             of
             his
             dated
             May
             24
             ▪
             A.
             1575.
             carries
             the
             copy
             of
             the
             
               Augustan
               Confession
            
             to
             the
             Patriarch
             ,
             who
             then
             had
             his
             Council
             about
             him
             ,
             which
             with
             great
             joy
             and
             delight
             ,
             he
             saith
             ,
             he
             read
             in
             the
             presence
             of
             them
             ,
             and
             delivered
             it
             to
             be
             read
             to
             the
             Priests
             and
             Calogeri
             ;
             but
             five
             points
             he
             selected
             out
             of
             it
             to
             be
             further
             discussed
             ,
             and
             when
             afterwards
             he
             waited
             on
             the
             Patriarch
             to
             know
             his
             judgement
             concerning
             it
             ,
             
               Johannes
               Zygomalas
            
             ,
             who
             was
             then
             the
             
               Rhetor
               Patriarchicus
            
             a
             kind
             of
             Chancellour
             to
             him
             ,
             
             told
             him
             ,
             that
             having
             read
             it
             almost
             all
             over
             ,
             they
             approved
             almost
             all
             ,
             except
             that
             
               about
               procession
               of
               the
               Holy
               Ghost
               from
               the
               Son
               ,
            
             and
             
               unleavened
               bread
            
             ;
             but
             he
             particularly
             desired
             the
             Patriarch
             to
             return
             an
             Answer
             to
             the
             Divines
             ,
             who
             sent
             it
             with
             his
             judgement
             upon
             it
             :
             and
             having
             spoken
             with
             the
             Metropolitan
             of
             Nice
             and
             others
             ,
             they
             seemed
             very
             much
             pleased
             with
             that
             Confession
             .
             With
             the
             Patriarchs
             letter
             
               Johannes
               Zygomalas
            
             writes
             to
             
               Martin
               Crusius
            
             ,
             and
             therein
             tells
             him
             ,
             that
             though
             in
             all
             things
             the
             Patriarch
             did
             not
             assent
             to
             them
             ;
             yet
             it
             might
             be
             evident
             to
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               that
               they
               did
               agree
               in
               the
               most
               important
               Articles
               of
               Christian
               Faith
            
             ;
             
             
               and
               that
               in
               other
               things
               they
               might
               easily
               agree
               ,
               if
               they
               left
               the
               new
               and
               strange
               customs
               and
               adhered
               to
               the
               Catholick
               Church
               with
               them
               ,
            
             and
             there
             was
             the
             greater
             hopes
             of
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Since
               neither
               part
               did
               agree
               with
               the
               Bishop
               of
               old
            
             Rome
             ,
             
               or
               the
               Church
               which
               joynes
               with
               him
               ,
               but
               both
               oppose
               the
               evil
               customs
               and
               abuses
               which
               come
               by
               him
               :
            
             which
             bears
             the
             same
             date
             with
             the
             Patriarchs
             first
             Answer
             to
             the
             
               Tubing
               Divines
            
             May
             15.
             1576.
             
             And
             the
             Patriarch
             in
             his
             letter
             
               heartily
               wishes
               an
               union
               and
               conjunction
               between
               them
               .
            
             From
             hence
             we
             may
             easily
             gather
             ,
             how
             true
             both
             those
             things
             were
             ,
             
               viz.
               That
               the
               intent
               of
               their
               writing
               was
               ,
               to
               be
               admitted
               into
               the
               communion
               of
               the
               Greek
               Church
               ,
               and
               that
               the
               Patriarch
               did
               not
               in
               the
               least
               approve
               their
               Doctrine
               ,
               but
               confirmed
               the
               Tenets
               of
               the
               Roman
               Catholick
               Church
               .
            
             But
             we
             must
             look
             further
             into
             the
             writings
             themselves
             ,
             to
             see
             how
             far
             they
             agreed
             ,
             and
             wherein
             they
             differed
             .
             It
             appears
             then
             ,
             that
             the
             Patriarch
             did
             profess
             his
             consent
             with
             them
             in
             these
             things
             ,
             besides
             the
             Articles
             of
             the
             Creed
             ,
             and
             the
             
               satisfaction
               of
               Christ
            
             ,
             
             and
             other
             more
             general
             points
             ,
             
               viz.
               That
               the
               Sacrament
               was
               to
               be
               received
               in
               both
               kinds
               ,
               that
               the
               use
               of
               marriage
               was
               not
               to
               be
               absolutely
               forbidden
               the
               Clergy
               ,
            
             though
             their
             custom
             is
             ,
             that
             they
             must
             be
             married
             before
             they
             take
             Orders
             ;
             besides
             the
             grand
             Articles
             of
             the
             
               Popes
               Supremacy
            
             ,
             and
             the
             
               Roman
               Churches
               Infallibility
            
             ;
             Doth
             he
             that
             joyns
             with
             them
             in
             these
             things
             not
             in
             the
             least
             approve
             their
             Doctrine
             ,
             but
             confirm
             the
             Tenets
             of
             the
             
               Roman
               Catholick
               Church
            
             ?
             But
             withall
             ,
             it
             must
             be
             confessed
             ,
             that
             besides
             that
             common
             Article
             of
             the
             
               Procession
               of
               the
               Spirit
            
             ,
             wherein
             he
             disputes
             most
             earnestly
             ;
             there
             are
             five
             others
             ,
             in
             which
             they
             dissented
             from
             each
             other
             ,
             
               about
               Free
               will
               ,
               justification
               by
               Faith
               ,
               the
               number
               of
               Sacraments
               ,
               Invocation
               of
               Saints
               ,
               and
               Monastick
               life
               ,
            
             and
             about
             these
             the
             remaining
             disputes
             were
             .
             In
             some
             of
             which
             it
             is
             easie
             to
             discern
             how
             far
             the
             right
             state
             of
             the
             question
             was
             from
             being
             apprehended
             ,
             which
             the
             
               Lutheran
               Divines
            
             perceiving
             sent
             him
             a
             larger
             and
             fuller
             explication
             of
             their
             mind
             in
             a
             body
             of
             Divinity
             in
             Greek
             ;
             but
             the
             Patriarchs
             troubles
             coming
             on
             ,
             Cantacuzenus
             deposing
             him
             too
             ,
             and
             other
             businesses
             taking
             him
             off
             upon
             his
             restauration
             ,
             he
             breaks
             off
             the
             Conference
             between
             them
             .
             But
             although
             he
             differed
             from
             them
             in
             these
             things
             ,
             yet
             he
             was
             far
             enough
             from
             rebuking
             them
             for
             departing
             from
             the
             
               Roman
               Church
            
             ,
             although
             he
             was
             desirous
             they
             should
             have
             joyned
             with
             them
             in
             the
             approbation
             of
             such
             things
             as
             were
             in
             use
             among
             themselves
             .
             And
             in
             those
             things
             in
             which
             he
             seems
             to
             plead
             for
             some
             practises
             in
             use
             in
             the
             
               Roman
               Church
            
             ,
             yet
             there
             are
             many
             considerable
             circumstances
             about
             them
             ,
             wherein
             they
             differ
             from
             the
             Church
             of
             Rome
             ,
             as
             hath
             been
             manifested
             by
             many
             others
             .
             As
             in
             the
             Article
             of
             
               Invocation
               of
               Saints
            
             ,
             the
             Patriarch
             saith
             ,
             
               They
               do
               not
               properly
               Invocate
               Saints
               but
               God
               ,
               for
               neither
            
             Peter
             nor
             Paul
             
               do
               hear
               us
            
             ,
             upon
             which
             ground
             it
             is
             impossible
             to
             maintain
             the
             
               Romish
               Doctrine
            
             of
             Invocation
             of
             
             Saints
             .
             And
             in
             most
             of
             the
             other
             ,
             the
             main
             difference
             lies
             in
             the
             want
             of
             a
             true
             State
             of
             the
             Questions
             between
             them
             .
             But
             is
             this
             any
             such
             great
             matter
             of
             admiration
             ,
             that
             the
             Patriarch
             upon
             the
             first
             sight
             of
             their
             confession
             should
             declare
             his
             dissent
             from
             them
             in
             these
             things
             ?
             It
             is
             well
             enough
             known
             ,
             how
             much
             Barbarism
             had
             crept
             into
             the
             Greek
             Church
             after
             their
             being
             subdued
             by
             the
             Turks
             ,
             the
             means
             of
             Instruction
             being
             taken
             from
             them
             ,
             and
             it
             being
             very
             rare
             at
             that
             time
             to
             have
             any
             Sermons
             at
             all
             ,
             in
             so
             much
             ,
             that
             one
             of
             your
             Calogeri
             being
             more
             learned
             then
             the
             rest
             ,
             and
             preaching
             there
             in
             Lent
             ,
             was
             thereby
             under
             great
             suspicion
             ,
             and
             at
             last
             was
             by
             the
             Patriarch
             himself
             sent
             out
             of
             the
             way
             .
             It
             is
             therefore
             more
             to
             be
             wondered
             they
             should
             preserve
             so
             much
             of
             the
             Doctrine
             of
             Faith
             entire
             as
             they
             have
             done
             ,
             then
             that
             any
             corrupt
             practises
             should
             prevail
             amongst
             them
             .
             The
             most
             then
             ,
             which
             you
             can
             make
             of
             the
             judgement
             of
             the
             
               Patriarch
               Hieremias
            
             ,
             is
             ,
             that
             in
             some
             things
             he
             was
             opposite
             to
             the
             Protestants
             ,
             as
             in
             others
             to
             the
             Church
             of
             Rome
             .
             But
             what
             would
             you
             have
             said
             ,
             if
             any
             Patriarch
             of
             Constantinople
             had
             declared
             his
             consent
             so
             fully
             with
             the
             Church
             of
             Rome
             ,
             as
             the
             
               Patriarch
               Cyril
            
             did
             afterwards
             with
             the
             Protestants
             ?
             who
             on
             that
             account
             suffered
             so
             much
             by
             the
             practises
             of
             the
             Jesuits
             ,
             of
             whom
             he
             complains
             in
             his
             Epistle
             to
             Vtenbogard
             .
             
             And
             although
             a
             Faction
             was
             raised
             against
             him
             by
             Parthenius
             who
             succeeded
             him
             ,
             yet
             another
             Parthenius
             succeeding
             him
             stood
             up
             in
             vindication
             of
             him
             .
             Since
             therefore
             such
             different
             opinions
             have
             been
             among
             them
             about
             the
             present
             Controversies
             of
             the
             Christian
             world
             ,
             and
             there
             being
             no
             declared
             Confession
             of
             their
             Faith
             which
             is
             owned
             by
             the
             whole
             
               Greek
               Church
            
             ,
             as
             to
             these
             things
             ;
             there
             can
             be
             no
             confident
             pronouncing
             what
             their
             judgement
             is
             ,
             as
             to
             all
             our
             differences
             ,
             till
             they
             have
             further
             declared
             themselves
             .
          
        
      
       
         
         
         
           PART
           III.
           Of
           Particular
           Controversies
           .
        
         
           
             CHAP.
             I.
             Of
             the
             Infallibility
             of
             General
             Councils
             .
          
           
             
               How
               far
               this
               tends
               to
               the
               ending
               Controversies
               .
               Two
               distinct
               Questions
               concerning
               the
               Infallibility
               ,
               and
               Authority
               of
               General
               Councils
               .
               The
               first
               entered
               upon
               ,
               with
               the
               state
               of
               the
               Question
               .
               That
               there
               can
               be
               no
               certainty
               of
               faith
               that
               General
               Councils
               are
               infallible
               ;
               nor
               that
               the
               particular
               decrees
               of
               any
               of
               them
               are
               so
               :
               which
               are
               largely
               proved
               .
               Pighius
               his
               Arguments
               against
               the
               Divine
               Institution
               of
               General
               Councils
               .
               The
               places
               of
               Scripture
               considered
               ,
               which
               are
               brought
               for
               the
               Churches
               infallibility
               ,
               and
               that
               these
               cannot
               prove
               that
               General
               Councils
               are
               so
               ;
               
                 Matth.
                 18.20
                 .
                 Acts
                 15.28
              
               .
               particularly
               answered
               .
               The
               sense
               of
               the
               Fathers
               in
               their
               high
               expressions
               of
               the
               decrees
               of
               Councils
               .
               No
               consent
               of
               the
               Church
               as
               to
               their
               infallibility
               .
               The
               place
               of
               St.
               Austin
               about
               the
               amendment
               of
               former
               General
               Councils
               by
               latter
               ,
               at
               large
               vindicated
               .
               No
               other
               places
               in
               S.
               Austin
               prove
               them
               infallible
               ,
               but
               many
               to
               the
               contrary
               .
               General
               Councils
               cannot
               be
               infallible
               in
               the
               conclusion
               ,
               if
               not
               in
               the
               use
               of
               the
               means
               .
               No
               such
               infallibility
               ,
               without
               as
               immediate
               a
               revelation
               as
               the
               Prophets
               and
               Apostles
               had
               :
               taking
               Infallibility
               not
               for
               an
               absolute
               unerring
               power
               ,
               but
               such
               as
               comes
               by
               a
               promise
               of
               Divine
               Assistance
               preserving
               from
               errour
               .
               No
               obligation
               to
               internal
               assent
               ,
               but
               from
               immediate
               Divine
               Authority
               .
               Of
               the
               consistency
               of
               Faith
               and
               reason
               in
               things
               propounded
               to
               be
               believed
               .
               The
               suitableness
               of
               the
               contrary
               Doctrine
               to
               the
               Romanists
               principles
               .
            
          
           
             IF
             high
             pretences
             and
             large
             promises
             were
             the
             only
             things
             ,
             
             which
             we
             ought
             to
             value
             any
             Church
             for
             ,
             there
             were
             none
             comparable
             to
             the
             Church
             of
             Rome
             .
             For
             there
             can
             be
             nothing
             imagined
             amiss
             in
             the
             
               Christian
               world
            
             ,
             but
             ,
             if
             we
             believe
             the
             bills
             her
             Factours
             set
             up
             ,
             she
             hath
             an
             
               Infallible
               cure
            
             for
             it
             .
             If
             any
             enquire
             into
             the
             grounds
             of
             Religion
             ,
             they
             tell
             us
             ,
             that
             her
             testimony
             only
             can
             give
             them
             
               Infallible
               Certainty
            
             ;
             if
             any
             are
             afraid
             of
             mistaking
             in
             opinions
             ,
             they
             have
             the
             only
             
               Infallible
               Judge
            
             of
             Controversies
             to
             go
             to
             ;
             if
             any
             complain
             of
             the
             rents
             and
             divisions
             of
             the
             Christian
             world
             ,
             they
             have
             
               Infallible
               
               Councils
            
             either
             to
             prevent
             or
             heal
             them
             .
             Who
             then
             would
             not
             run
             into
             the
             bosom
             of
             such
             a
             Church
             as
             this
             ,
             with
             whom
             there
             is
             nothing
             but
             what
             is
             Infallible
             ?
             Who
             but
             
               Scepticks
               ,
               Hereticks
            
             ,
             and
             Schismaticks
             would
             keep
             out
             of
             her
             communion
             ?
             for
             what
             is
             there
             ,
             men
             can
             desire
             more
             in
             a
             Church
             then
             she
             hath
             ,
             where
             every
             thing
             is
             so
             
               Infallible
               ?
               Faith
            
             is
             
               Infallible
               ,
               Tradition
               Infallible
            
             ,
             the
             
               Church
               Infallible
            
             ,
             the
             
               Pope
               Infallible
               ,
               General
               Councils
               Infallible
               ,
            
             and
             what
             not
             ?
             But
             who
             are
             there
             that
             more
             cheat
             and
             deceive
             the
             world
             ,
             then
             those
             Mountebanks
             ,
             who
             pretend
             to
             the
             most
             
               Infallible
               cures
            
             ?
             For
             ,
             what
             is
             wanting
             in
             truth
             and
             reality
             must
             be
             helped
             out
             with
             the
             greater
             confidence
             ;
             and
             so
             we
             shall
             find
             it
             to
             be
             in
             these
             
               Infallible
               pretenders
            
             ,
             who
             fall
             short
             in
             nothing
             more
             then
             where
             they
             lay
             the
             highest
             claim
             to
             Infallibility
             .
             Thus
             we
             have
             already
             manifested
             ,
             that
             none
             have
             more
             weakened
             Faith
             ,
             then
             such
             who
             have
             given
             out
             ,
             that
             they
             only
             could
             make
             it
             
               Infallibly
               certain
            
             ,
             none
             have
             brought
             more
             errours
             then
             that
             Church
             which
             arrogates
             to
             her self
             ,
             that
             she
             is
             Infallible
             ;
             it
             now
             remains
             ,
             that
             we
             discover
             that
             nothing
             is
             further
             from
             promoting
             the
             
               Churches
               peace
            
             ,
             then
             this
             present
             pretence
             of
             the
             Infallibility
             of
             
               General
               Councils
            
             .
             For
             the
             ending
             of
             Controversies
             was
             the
             occasion
             of
             this
             dispute
             ;
             but
             this
             dispute
             it self
             hath
             caused
             more
             .
             And
             will
             do
             so
             ,
             as
             long
             as
             men
             desire
             to
             see
             reason
             for
             what
             they
             do
             .
             For
             it
             cannot
             be
             expected
             ,
             that
             men
             should
             yield
             their
             judgements
             up
             to
             the
             decrees
             of
             every
             such
             combination
             of
             men
             as
             shall
             call
             it self
             a
             
               General
               Council
            
             ,
             unless
             it
             be
             evidently
             proved
             ,
             that
             it
             is
             impossible
             they
             should
             erre
             in
             those
             decrees
             .
             Where
             there
             be
             no
             other
             wayes
             found
             out
             for
             the
             ending
             some
             great
             Controversies
             of
             the
             Church
             ,
             but
             by
             a
             free
             and
             
               General
               Council
            
             ,
             all
             wise
             men
             will
             value
             the
             
               Churches
               peace
            
             so
             far
             as
             not
             to
             oppose
             the
             determinations
             of
             it
             ;
             it
             being
             the
             highest
             Court
             of
             Appeal
             which
             the
             Church
             hath
             .
             But
             there
             is
             a
             great
             deal
             of
             difference
             between
             a
             submission
             for
             peace
             sake
             ,
             in
             those
             things
             which
             are
             not
             contrary
             to
             the
             Fundamentals
             of
             Faith
             ,
             and
             the
             assent
             of
             the
             mind
             to
             all
             the
             Decrees
             of
             such
             a
             Council
             as
             in
             themselves
             are
             Infallible
             .
             For
             ,
             supposing
             them
             subject
             to
             errour
             ,
             yet
             if
             that
             errour
             be
             not
             such
             as
             doth
             over-weigh
             the
             peace
             of
             the
             Church
             ,
             the
             authority
             of
             it
             may
             be
             so
             great
             as
             to
             bind
             men
             to
             a
             submission
             to
             them
             .
             But
             where
             they
             challenge
             an
             
               internal
               assent
            
             by
             vertue
             of
             such
             decrees
             ,
             there
             must
             be
             first
             proved
             an
             impossibility
             of
             erring
             in
             them
             ,
             before
             any
             can
             look
             on
             themselves
             as
             obliged
             to
             give
             it
             .
             And
             while
             men
             contend
             about
             this
             ,
             that
             which
             was
             mainly
             aimed
             at
             ,
             is
             lost
             by
             these
             contentions
             ,
             which
             is
             the
             Vnity
             and
             Peace
             of
             the
             Church
             .
             For
             it
             is
             a
             most
             fond
             and
             unreasonable
             thing
             ,
             to
             suppose
             ,
             there
             may
             not
             be
             as
             great
             divisions
             in
             the
             world
             ,
             about
             the
             wayes
             to
             end
             Controversies
             as
             any
             other
             .
             Nay
             it
             is
             apparent
             ,
             that
             the
             greatest
             Controversies
             this
             day
             in
             the
             Christian
             world
             are
             upon
             this
             Subject
             .
             It
             is
             not
             therefore
             any
             high
             challenge
             of
             Infallibility
             in
             any
             Person
             or
             Council
             which
             must
             put
             an
             end
             to
             Controversies
             ;
             for
             nothing
             but
             truth
             and
             reason
             can
             ever
             do
             it
             ,
             and
             the
             more
             men
             pretend
             to
             unreasonable
             wayes
             of
             deciding
             them
             ,
             instead
             of
             ending
             one
             they
             beget
             many
             .
             For
             the
             higher
             the
             pretences
             are
             ,
             the
             more
             all
             wise
             men
             are
             apt
             to
             suspect
             them
             ,
             and
             to
             require
             the
             more
             clear
             and
             pregnant
             evidence
             for
             what
             they
             say
             ;
             and
             if
             they
             fail
             in
             that
             ,
             they
             have
             reason
             to
             question
             their
             Integrity
             much
             more
             then
             if
             they
             had
             contented
             themselves
             with
             more
             moderate
             claims
             .
             For
             it
             is
             not
             saying
             
               Councils
               are
               infallible
            
             ,
             will
             make
             men
             yield
             the
             sooner
             to
             their
             determinations
             ,
             unless
             you
             first
             convince
             their
             reason
             by
             proving
             that
             they
             are
             so
             .
             But
             if
             you
             aim
             at
             nothing
             but
             the
             
               Churches
               peace
            
             ,
             you
             might
             save
             your selves
             this
             labour
             ;
             perswade
             men
             to
             be
             
             meek
             and
             
               humble
               ,
               sober
            
             and
             rational
             ,
             and
             I
             dare
             promise
             you
             the
             Church
             shall
             be
             more
             at
             quiet
             ,
             than
             if
             you
             could
             prove
             all
             the
             Councils
             in
             the
             world
             to
             be
             Infallible
             .
             For
             ,
             will
             that
             ever
             put
             a
             stop
             to
             the
             contentious
             Spirits
             of
             men
             ?
             will
             that
             alter
             their
             tempers
             ,
             or
             make
             them
             delight
             in
             those
             things
             which
             are
             contrary
             to
             them
             ?
             No
             ,
             you
             only
             offer
             to
             apply
             that
             Physick
             to
             the
             foreheads
             of
             men
             which
             should
             be
             
               taken
               inwards
            
             ;
             if
             you
             would
             endeavour
             to
             promote
             true
             piety
             and
             a
             
               Christian
               Spirit
            
             in
             the
             world
             ,
             that
             would
             tend
             more
             to
             the
             
               Churches
               peace
            
             then
             all
             your
             contests
             about
             the
             Infallibility
             of
             
               General
               Councils
            
             .
             But
             since
             you
             are
             resolved
             to
             contend
             ,
             the
             nature
             of
             my
             task
             requires
             me
             to
             follow
             you
             ,
             which
             I
             shall
             more
             chearfully
             do
             ,
             because
             ,
             in
             pretence
             at
             least
             ,
             it
             is
             for
             
               peace
               sake
            
             .
          
           
             This
             is
             then
             the
             first
             of
             those
             particular
             Controversies
             which
             this
             last
             part
             is
             designed
             for
             the
             handling
             of
             ,
             and
             which
             in
             the
             consequence
             of
             it
             ,
             
             brings
             in
             many
             of
             those
             particular
             errours
             ,
             which
             we
             charge
             your
             Church
             with
             .
             In
             handling
             of
             which
             ,
             I
             must
             (
             as
             I
             have
             hitherto
             done
             )
             confine
             my self
             to
             those
             lines
             you
             have
             drawn
             for
             me
             to
             direct
             my
             course
             by
             .
             Only
             in
             this
             first
             ,
             to
             prevent
             that
             confusion
             and
             tediousness
             which
             your
             discourse
             is
             subject
             to
             ,
             I
             find
             it
             necessary
             to
             alter
             the
             method
             somewhat
             .
             For
             there
             being
             two
             distinct
             Questions
             treated
             of
             ,
             viz.
             Whether
             
               General
               Councils
               be
               Infallible
            
             ?
             and
             supposing
             them
             not
             Infallible
             ,
             How
             far
             they
             are
             to
             be
             submitted
             to
             ?
             You
             have
             intermixed
             these
             two
             so
             together
             ,
             that
             it
             will
             easily
             puzzle
             the
             Reader
             to
             see
             which
             of
             them
             it
             is
             you
             discourse
             of
             .
             And
             although
             I
             must
             confess
             his
             Lordship
             hath
             gone
             before
             you
             in
             it
             ,
             as
             his
             occasion
             of
             entring
             into
             it
             required
             ,
             yet
             now
             the
             points
             coming
             to
             be
             more
             fully
             examined
             ,
             it
             will
             be
             the
             most
             natural
             and
             easie
             method
             to
             handle
             them
             apart
             ,
             and
             to
             begin
             first
             with
             that
             of
             Infallibility
             ;
             for
             the
             other
             supposing
             the
             denial
             of
             it
             ,
             it
             ought
             to
             follow
             the
             reasons
             which
             are
             given
             for
             that
             denial
             .
             But
             although
             I
             thus
             transpose
             your
             method
             ,
             I
             assure
             you
             it
             is
             not
             with
             an
             intention
             to
             skip
             over
             any
             thing
             material
             ,
             but
             I
             shall
             readily
             resume
             the
             debate
             of
             it
             in
             its
             proper
             place
             .
             In
             your
             entrance
             into
             this
             dispute
             ,
             you
             give
             us
             very
             little
             hopes
             of
             any
             great
             advantage
             is
             like
             to
             come
             by
             it
             ,
             because
             ,
             upon
             your
             principles
             ,
             it
             is
             impossible
             we
             should
             agree
             about
             the
             requisites
             to
             a
             
               General
               Council
            
             ;
             for
             his
             Lordship
             wishing
             
               that
               a
               lawful
               General
               Council
               were
               called
               to
               end
               Controversies
               ,
            
             you
             presently
             say
             ,
             
             
               A
               pure
               one
               to
               be
               sure
               ,
               if
               according
               to
               his
               wish
               .
            
             Yes
             ,
             too
             pure
             a
             great
             deal
             for
             you
             ,
             to
             be
             willing
             to
             be
             tryed
             by
             .
             And
             when
             his
             Lordship
             professes
             ,
             
             
               That
               an
               easie
               General
               General
               Council
               shall
               satisfie
               him
               ,
               that
               is
               lawfully
               called
               ,
               continued
               ,
               and
               ended
               according
               to
               the
               same
               course
               ,
               and
               under
               the
               same
               conditions
               ,
               which
               General
               Councils
               observed
               in
               the
               Primitive
               Church
               :
            
             You
             say
             ,
             
               It
               is
               too
               general
               to
               be
               Ingenuous
            
             ;
             you
             mean
             ,
             such
             a
             Council
             would
             be
             too
             General
             for
             your
             purpose
             ;
             for
             ,
             you
             are
             resolved
             in
             your
             following
             words
             ,
             
               not
               to
               yield
               to
               such
               a
               Council
               wherein
               all
               excommunicate
               Bishops
               ,
               Hereticks
               and
               Schismaticks
               are
               not
               excluded
            
             ;
             which
             is
             ,
             in
             short
             ,
             to
             tell
             us
             ,
             You
             are
             resolved
             to
             account
             none
             
               General
               Councils
            
             ,
             but
             such
             as
             are
             wholly
             of
             your
             own
             pary
             ,
             in
             which
             the
             Pope
             shall
             sit
             as
             Judge
             ,
             Who
             are
             admitted
             ,
             and
             Who
             not
             ;
             though
             this
             be
             as
             contrary
             to
             sense
             and
             reason
             ,
             as
             it
             is
             to
             the
             practice
             of
             the
             
               Primitive
               Church
            
             ,
             in
             those
             Councils
             which
             were
             then
             called
             .
             In
             which
             I
             have
             already
             proved
             ,
             that
             the
             Pope
             did
             not
             sit
             as
             President
             .
             And
             ,
             as
             long
             as
             you
             hold
             to
             such
             unreasonable
             conditions
             ,
             it
             evidently
             appears
             ,
             That
             your
             discourses
             of
             
               General
               Councils
            
             ,
             are
             meerly
             delusory
             ;
             and
             ,
             to
             use
             your
             own
             words
             ,
             
               Such
               a
               General
               Council
               as
               you
               would
               have
               ,
               is
               a
               meer
               nothing
            
             (
             as
             to
             a
             general
             and
             free
             Council
             )
             ,
             
               an
               empty
               name
               to
               amuse
               silly
               people
               with
            
             ;
             
             for
             ,
             you
             require
             such
             conditions
             in
             order
             to
             it
             ,
             as
             are
             destructive
             both
             to
             the
             freedom
             ,
             and
             Being
             of
             a
             
               General
               Council
            
             .
             If
             therefore
             it
             be
             true
             ,
             which
             you
             say
             ,
             
               That
               morally
               speaking
               such
               a
               General
               Council
               ,
               as
               Protestants
               would
               have
               ,
               is
               impossible
               to
               be
               had
            
             ;
             it
             is
             much
             more
             true
             ,
             that
             such
             a
             
               General
               Council
            
             as
             you
             would
             have
             ,
             it
             is
             most
             unreasonable
             we
             should
             submit
             to
             .
             For
             ,
             as
             long
             as
             you
             condemn
             all
             other
             Bishops
             ,
             but
             those
             of
             your
             own
             ,
             
             
               Church
               for
               out-laws
               ,
               and
               desertors
               of
               the
               Catholick
               Church
            
             ;
             and
             give
             no
             other
             reason
             for
             it
             ,
             but
             because
             you
             say
             so
             ;
             we
             thereby
             see
             ,
             How
             absolutely
             averse
             you
             are
             from
             any
             
               Free
               Council
            
             ,
             and
             that
             without
             any
             shew
             of
             justice
             ,
             you
             condemn
             all
             others
             but
             your selves
             ,
             without
             suffering
             them
             to
             plead
             for
             themselves
             in
             an
             
               Indifferent
               Council
            
             ,
             where
             both
             parties
             may
             be
             equally
             heard
             .
             But
             it
             was
             wisely
             said
             of
             
               Pope
               Clement
            
             7.
             that
             
               General
               Councils
               are
               very
               dangerous
               ,
               when
               the
               Popes
               Authority
               is
               called
               in
               Question
            
             ;
             and
             this
             you
             know
             well
             enough
             ;
             for
             ,
             if
             a
             
               Free
               Council
            
             were
             held
             ,
             the
             Pope
             himself
             might
             be
             found
             with
             his
             party
             to
             be
             the
             greatest
             
               out-laws
               and
               desertors
               of
               the
               truly
               Catholick
               Church
               .
            
             But
             in
             such
             pack'd
             Councils
             ,
             where
             the
             Pope
             sits
             as
             President
             ,
             and
             orders
             all
             by
             his
             Legats
             ,
             I
             shall
             desire
             you
             once
             more
             to
             ruminate
             over
             your
             own
             words
             ;
             
               What
               Rebel
               would
               ever
               be
               found
               criminal
               ,
               if
               he
               might
               be
               allowed
               to
               be
               his
               own
               Judge
               ?
            
             But
             of
             such
             a
             kind
             of
             Council
             as
             you
             would
             have
             ,
             I
             have
             spoken
             sufficiently
             in
             the
             precedent
             chapter
             .
             That
             which
             we
             are
             now
             upon
             ,
             is
             not
             the
             Hypothesis
             ,
             but
             the
             Thesis
             ,
             in
             which
             we
             are
             to
             enquire
             ,
             
               Whether
               such
               a
               General
               Council
               as
               you
               suppose
               ,
               be
               Infallible
               or
               no
               ?
            
             His
             Lordship
             maintains
             the
             negative
             ,
             and
             you
             the
             affirmative
             .
             Your
             Opinion
             then
             is
             ,
             
               That
               the
               Decrees
               of
               a
               General
               Council
               confirmed
               by
               the
               Pope
               ,
               are
               Infallible
               ,
               and
               that
               the
               holding
               of
               this
               ,
               is
               a
               piece
               of
               Catholick
               Faith
               ;
               and
               that
               it
               secures
               all
               the
               members
               of
               the
               Church
               from
               erring
               in
               any
               matter
               of
               Faith.
            
             For
             you
             say
             ,
             
               It
               is
               not
            
             de
             fide
             ,
             
               that
               the
               Pope
               without
               a
               Council
               is
               Infallible
               ;
               but
               ,
               that
               Pope
               and
               Council
               together
               are
               Infallible
               ,
            
             you
             all
             along
             above
             assert
             to
             be
             so
             ;
             and
             
               that
               the
               Decrees
               of
               General
               Councils
               fall
               nothing
               short
               in
               point
               of
               certainty
               of
               the
               Scripture
               it self
               ;
               and
               that
               the
               contrary
               opinion
               does
               actually
               expose
               and
               abandon
               all
               the
               adherents
               to
               it
               ,
               to
               an
               unevitable
               wavering
               and
               uncertainty
               in
               Faith.
            
             These
             are
             your
             own
             words
             ,
             in
             several
             places
             which
             I
             have
             laid
             together
             ,
             the
             better
             to
             discern
             the
             state
             of
             the
             Question
             .
             The
             main
             thing
             then
             whereon
             the
             use
             of
             
               General
               Councils
            
             depends
             being
             ,
             
               that
               this
               must
               be
               believed
               to
               be
            
             de
             fide
             ,
             
               in
               order
               to
               the
               certainty
               of
               mens
               Faith
               ,
               and
               prevention
               of
               errours
            
             ;
             that
             I
             may
             the
             better
             shew
             ,
             how
             insignificant
             all
             this
             pretext
             of
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             is
             ,
             I
             shall
             first
             prove
             from
             your
             own
             principles
             ,
             that
             this
             cannot
             be
             
               de
               fide
            
             ,
             and
             then
             examine
             the
             grounds
             you
             insist
             on
             for
             the
             proof
             of
             their
             Infallibility
             .
          
           
             
             I
             begin
             with
             the
             First
             ,
             which
             will
             sufficiently
             demonstrate
             ,
             to
             how
             little
             purpose
             you
             talk
             of
             this
             
               Infallibility
               of
               Councils
            
             ,
             for
             preventing
             
               uncertainty
               of
               Faith
            
             ,
             when
             you
             cannot
             have
             any
             
               certainty
               of
               Faith
            
             at
             all
             as
             to
             that
             principle
             which
             must
             prevent
             it
             .
             For
             ,
             supposing
             that
             really
             
               General
               Councils
               are
               Infallible
            
             ,
             if
             you
             cannot
             give
             me
             any
             reasons
             to
             believe
             that
             they
             are
             so
             ,
             their
             Decrees
             can
             have
             no
             power
             over
             my
             understanding
             ,
             to
             oblige
             me
             to
             assent
             to
             them
             .
             And
             since
             you
             say
             ,
             this
             principle
             must
             be
             held
             
               de
               fide
            
             ,
             if
             there
             be
             no
             foundation
             at
             all
             for
             such
             an
             
               assent
               of
               Faith
            
             to
             it
             ,
             I
             must
             needs
             be
             uncertain
             ,
             whatever
             the
             Decrees
             of
             those
             Councils
             be
             upon
             your
             own
             principles
             .
             If
             you
             require
             an
             assent
             to
             the
             Decrees
             of
             Councils
             as
             Infallible
             ,
             there
             must
             be
             an
             antecedent
             assent
             to
             this
             Proposition
             ,
             
               That
               whatsoever
               Councils
               decree
               ,
               is
               Infallible
               :
            
             As
             I
             cannot
             assent
             to
             any
             thing
             as
             Infallible
             ,
             which
             
             is
             contained
             in
             Scripture
             ,
             unless
             I
             first
             assent
             to
             this
             ,
             That
             the
             
               Scripture
               it self
               is
               Infallible
            
             .
             If
             I
             therefore
             prove
             from
             your
             own
             principles
             ,
             that
             none
             can
             have
             an
             assent
             of
             Faith
             to
             this
             Proposition
             ,
             
               That
               whatever
               General
               Councils
               decree
               ,
               is
               Infallible
               ,
            
             then
             all
             your
             discourse
             comes
             to
             nothing
             ,
             and
             men
             can
             have
             no
             more
             certainty
             by
             their
             Decrees
             ,
             than
             if
             they
             were
             not
             Infallible
             .
             And
             this
             I
             shall
             prove
             by
             these
             things
             ;
             1.
             
             
               That
               you
               can
               have
               no
               certainty
               of
               Faith
            
             (
             I
             must
             use
             your
             own
             terms
             )
             
               That
               the
               Decrees
               of
               General
               Councils
               in
               the
               general
               are
               Infallible
               .
            
             2.
             
             
               That
               you
               can
               have
               no
               such
               certainty
               as
               to
               the
               Decrees
               of
               any
               General
               Council
               in
               particular
               .
            
          
           
             1.
             
             
               That
               you
               cannot
               in
               the
               general
               have
               any
               certainty
               of
               Faith
               as
               to
               the
               Infallibility
               of
               General
               Councils
               .
            
             For
             ,
             1.
             
             What
             
               Infallible
               Testimony
            
             have
             you
             for
             this
             ,
             without
             which
             ,
             you
             say
             ,
             No
             
               certainty
               of
               Faith
            
             is
             to
             be
             had
             ?
             It
             is
             not
             enough
             for
             you
             to
             say
             ,
             That
             the
             Testimonies
             of
             Scripture
             you
             produce
             ,
             are
             an
             
               Infallible
               Testimony
            
             for
             it
             :
             for
             that
             were
             to
             make
             the
             Scripture
             the
             sole
             Judge
             of
             this
             great
             Controversie
             ,
             which
             you
             deny
             to
             be
             the
             
               sole
               Judge
            
             of
             any
             :
             And
             we
             must
             consider
             this
             as
             a
             
               present
               Controversie
            
             ,
             which
             divides
             the
             
               Church
               ,
               Whether
               General
               Councils
               be
               Infallible
               or
               no
            
             ;
             In
             order
             to
             the
             ending
             which
             Controversie
             ,
             we
             desire
             you
             to
             assign
             the
             way
             to
             it
             ;
             for
             ,
             you
             tell
             us
             ,
             you
             have
             the
             only
             
               Infallible
               Way
            
             of
             putting
             an
             end
             to
             Controversies
             .
             Shew
             us
             therefore
             ,
             which
             way
             this
             must
             be
             ended
             in
             the
             first
             place
             ?
             Not
             by
             Scripture
             ,
             for
             that
             were
             to
             come
             wholly
             over
             to
             us
             ;
             and
             if
             it
             may
             decide
             this
             Controversie
             ,
             it
             may
             as
             well
             all
             others
             .
             Who
             must
             then
             ?
             The
             Pope
             ?
             That
             cannot
             be
             ,
             for
             we
             are
             not
             bound
             to
             believe
             him
             Infallible
             ,
             but
             only
             with
             a
             
               General
               Council
            
             ,
             as
             you
             tell
             us
             often
             .
             Must
             every
             one
             judge
             it
             by
             his
             reason
             ?
             No
             ,
             this
             is
             the
             
               private
               Spirit
            
             ,
             and
             would
             leave
             all
             to
             uncertainties
             .
             What
             then
             must
             do
             it
             ?
             the
             Pope
             and
             Council
             together
             ?
             But
             that
             is
             it
             we
             are
             enquiring
             for
             ,
             Whether
             we
             are
             to
             believe
             Pope
             and
             Council
             ,
             or
             no
             :
             And
             then
             the
             reason
             is
             ,
             we
             must
             believe
             them
             ,
             because
             they
             say
             so
             .
             And
             ,
             Can
             any
             thing
             be
             more
             ridiculous
             ,
             than
             for
             you
             to
             deny
             that
             the
             Scriptures
             are
             to
             be
             believed
             for
             themselves
             ,
             and
             to
             assert
             ,
             that
             the
             Pope
             and
             Council
             are
             to
             be
             believed
             for
             themselves
             ?
             If
             the
             Pope
             and
             Council
             then
             should
             declare
             their
             Decrees
             Infallible
             ,
             On
             what
             account
             are
             we
             bound
             to
             believe
             them
             to
             be
             so
             ?
             You
             have
             found
             it
             then
             an
             excellent
             way
             for
             ending
             all
             other
             Controversies
             that
             are
             so
             far
             to
             seek
             for
             ending
             this
             ;
             which
             you
             cannot
             possibly
             do
             ,
             without
             renouncing
             some
             of
             your
             principles
             ,
             or
             an
             apparent
             contradiction
             .
             But
             besides
             this
             ,
             2.
             
             Your
             very
             manner
             of
             asserting
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             destroyes
             all
             certainty
             of
             Faith
             concerning
             it
             .
             For
             ,
             you
             say
             ,
             That
             Councils
             are
             not
             Infallible
             ,
             unless
             they
             
               be
               confirmed
               by
               the
               Pope
            
             :
             which
             ,
             to
             the
             apprehension
             of
             any
             reasonable
             man
             ,
             is
             ,
             
               that
               they
               are
               not
               in
               and
               of
               themselves
               Infallible
               ,
            
             but
             by
             vertue
             of
             the
             Popes
             confirmation
             .
             And
             therefore
             to
             say
             that
             Councils
             are
             Infallible
             ,
             and
             then
             make
             that
             Infallibility
             depend
             upon
             the
             
               Popes
               Confirmation
            
             ,
             is
             meerly
             delusory
             :
             for
             ,
             you
             may
             as
             well
             say
             ,
             that
             the
             Pope
             and
             
               Provincial
               Councils
            
             are
             Infallible
             .
             For
             ,
             Doth
             the
             Decree
             receive
             any
             Infallibility
             from
             the
             Council
             ,
             or
             not
             ?
             If
             it
             doth
             ,
             then
             the
             Decree
             is
             Infallible
             ,
             whether
             the
             Pope
             confirm
             it
             or
             no
             :
             If
             it
             doth
             not
             ,
             then
             the
             Infallibility
             is
             wholly
             in
             the
             Pope
             :
             And
             he
             may
             as
             well
             make
             a
             
               Provincial
               Council
            
             Infallible
             ,
             as
             a
             General
             .
             But
             ,
             suppose
             it
             be
             some
             promise
             which
             helps
             the
             Pope
             in
             a
             
               General
               Council
            
             ,
             which
             doth
             not
             in
             a
             lesser
             (
             though
             there
             be
             no
             reason
             for
             that
             ,
             for
             he
             is
             Head
             of
             the
             Church
             in
             one
             as
             well
             as
             in
             the
             other
             )
             yet
             you
             cannot
             have
             any
             
               certainty
               of
               Faith
            
             ,
             that
             the
             Council
             is
             Infallible
             .
             For
             ,
             you
             say
             ,
             The
             Popes
             Confirmation
             is
             necessary
             
             to
             make
             it
             Infallible
             ,
             but
             that
             the
             Pope
             may
             
               infallibly
               confirm
            
             the
             Council
             is
             no
             
               matter
               of
               Faith
            
             ,
             and
             therefore
             the
             Infallibility
             of
             the
             Council
             can
             be
             none
             .
             For
             if
             the
             
               Councils
               Infallibility
            
             depend
             on
             the
             Popes
             Confirmation
             ,
             you
             can
             have
             no
             greater
             certainty
             of
             the
             
               Councils
               Infallibility
            
             ,
             then
             you
             have
             that
             the
             Pope
             will
             
               infallibly
               confirm
               it
            
             :
             But
             you
             can
             have
             no
             certainty
             of
             Faith
             ,
             that
             the
             Pope
             will
             infallibly
             confirm
             the
             Council
             ;
             therefore
             neither
             can
             you
             have
             any
             of
             the
             
               Councils
               Infallibility
            
             .
             The
             assumption
             depends
             upon
             this
             ,
             that
             you
             acknowledge
             you
             can
             have
             no
             
               certainty
               of
               Faith
            
             ,
             that
             the
             
               Pope
               is
               Infallible
            
             ,
             but
             when
             he
             decrees
             in
             a
             
               General
               Council
               ,
               i.
               e.
               that
               the
               Decrees
               by
               Pope
               and
               Council
               are
               Infallible
               .
            
             But
             you
             can
             have
             no
             certainty
             ,
             that
             the
             Pope
             in
             the
             Act
             of
             confirming
             them
             ,
             is
             Infallible
             ;
             for
             if
             so
             ,
             you
             might
             assert
             it
             
               de
               fide
            
             ,
             that
             the
             Pope
             without
             a
             Council
             ,
             is
             Infallible
             .
             For
             his
             Act
             of
             Confirmation
             is
             distinct
             from
             that
             Infallibility
             which
             lyes
             in
             the
             Decrees
             ,
             which
             have
             passed
             both
             Pope
             and
             Council
             .
             So
             that
             if
             the
             Infallibility
             of
             Councils
             lyes
             wholly
             in
             the
             Popes
             Confirmation
             ,
             and
             you
             can
             have
             no
             
               certainty
               of
               Faith
            
             of
             the
             
               Popes
               Infallibility
            
             ,
             you
             can
             have
             no
             certainty
             of
             Faith
             of
             the
             
               Infallibility
               of
               General
               Councils
            
             .
          
           
             
             But
             ,
             suppose
             we
             should
             grant
             ,
             that
             you
             might
             in
             general
             be
             certain
             of
             the
             
               Infallibility
               of
               General
               Councils
            
             ,
             when
             we
             come
             to
             instance
             in
             any
             one
             of
             them
             ,
             you
             can
             have
             no
             certainty
             of
             Faith
             ,
             as
             to
             the
             Infallibility
             of
             the
             Decrees
             of
             it
             .
             For
             you
             can
             have
             no
             such
             certainty
             ,
             that
             this
             was
             a
             
               lawful
               General
               Council
            
             ,
             that
             it
             
               passed
               such
               Decrees
            
             ,
             that
             
               it
               proceeded
               lawfully
            
             in
             passing
             them
             ,
             and
             that
             
               this
               is
               the
               certain
               meaning
               of
               them
            
             ;
             and
             yet
             all
             these
             are
             necessary
             in
             order
             to
             the
             believing
             those
             Decrees
             to
             be
             Infallible
             ,
             with
             such
             a
             Faith
             as
             you
             call
             Divine
             .
          
           
             1.
             
             
               You
               can
               have
               no
               certainty
               of
               Faith
               ,
               that
               this
               was
               a
               lawful
               General
               Council
            
             ;
             for
             that
             depends
             upon
             such
             things
             which
             you
             cannot
             say
             are
             
               de
               fide
            
             ,
             as
             ,
             that
             the
             Bishops
             in
             the
             
               Council
               ,
               are
               lawful
               Bishops
            
             ,
             that
             the
             Pope
             who
             confirms
             them
             is
             
               a
               lawful
               Pope
            
             ;
             for
             ,
             by
             your
             own
             explication
             afterwards
             of
             your
             
               Doctrine
               ,
               concerning
               the
               intention
               of
               the
               Priest
               ,
            
             you
             say
             ,
             it
             can
             be
             but
             
               a
               moral
               certainty
            
             ,
             and
             that
             ,
             you
             contend
             elsewhere
             ,
             can
             be
             no
             ground
             for
             a
             
               Divine
               Faith.
            
             Besides
             ,
             you
             can
             have
             no
             more
             certainty
             ,
             that
             is
             a
             
               lawful
               Council
            
             ,
             whose
             Decrees
             you
             assent
             to
             ,
             than
             you
             have
             ,
             that
             those
             Bishops
             who
             are
             excluded
             ,
             are
             Hereticks
             or
             Schismaticks
             ;
             but
             ,
             Can
             you
             be
             certain
             of
             that
             with
             
               Divine
               Faith
            
             ?
             and
             ,
             Whereon
             is
             that
             Faith
             built
             ?
          
           
             2.
             
             You
             can
             have
             no
             such
             kind
             of
             certainty
             ,
             of
             what
             Decrees
             were
             passed
             by
             them
             ,
             and
             whether
             those
             Decrees
             were
             at
             all
             confirmed
             by
             the
             Pope
             or
             no
             ?
             For
             Bellarmin
             confesseth
             ,
             
               No
               other
               certainty
               can
               be
               had
               of
               that
               ,
               than
               that
               whereby
               we
               believe
               there
               were
               such
               persons
               as
            
             Cicero
             ,
             or
             Julius
             Caesar
             ;
             
               and
               condemns
            
             Vega
             
               for
               saying
               ,
               The
               certainty
               of
               it
               depends
               upon
               the
               definitions
               of
               the
               Council
               it self
               .
            
             Now
             this
             at
             the
             best
             ,
             being
             but
             a
             humane
             or
             
               moral
               certainty
            
             ,
             you
             must
             contradict
             your self
             ,
             if
             you
             say
             ,
             That
             a
             
               Divine
               Faith
            
             may
             be
             built
             upon
             it
             .
          
           
             3.
             
             What
             certainty
             can
             you
             have
             ,
             that
             may
             be
             a
             ground
             for
             Faith
             ,
             that
             the
             Council
             hath
             
               proceeded
               lawfully
            
             ;
             for
             ,
             in
             case
             he
             doth
             not
             ,
             your
             own
             Authours
             say
             ,
             It
             may
             not
             be
             Infallible
             :
             For
             so
             Bellarmin
             answers
             in
             the
             case
             of
             the
             Council
             of
             
               Chalcedon
               ,
               Concilium
               legitimum
               posse
               errare
               in
               his
               quae
               non
               legitimè
               agit
               ,
            
             
             
               that
               a
               lawful
               Council
               may
               erre
               ,
               in
               case
               it
               doth
               not
               proceed
               lawfully
               .
            
             Now
             ,
             Who
             can
             assure
             one
             ,
             that
             there
             have
             been
             no
             practices
             at
             all
             used
             to
             bring
             off
             some
             men
             to
             give
             their
             Votes
             with
             them
             ?
             It
             is
             hard
             to
             conceive
             such
             a
             body
             of
             men
             ,
             wherein
             some
             few
             do
             not
             sway
             and
             govern
             
             all
             the
             rest
             ,
             and
             in
             that
             case
             ,
             Can
             any
             one
             say
             ,
             that
             it
             was
             the
             Spirit
             of
             God
             which
             governed
             the
             Council
             ?
             Especially
             if
             one
             Preside
             in
             the
             Council
             ,
             who
             hath
             authority
             and
             power
             above
             all
             the
             rest
             ,
             and
             that
             others
             in
             the
             Council
             have
             any
             dependence
             on
             him
             ;
             Who
             can
             then
             expect
             that
             freedom
             which
             is
             requisite
             to
             a
             
               General
               Council
            
             ?
             The
             Councils
             of
             Ariminum
             and
             Seleucia
             ,
             are
             condemned
             ;
             because
             ,
             though
             there
             were
             a
             very
             great
             number
             of
             Bishops
             ,
             yet
             some
             out-witted
             all
             the
             rest
             ,
             and
             ,
             by
             their
             subtilty
             ,
             brought
             them
             to
             subscribe
             that
             confession
             of
             Faith
             ,
             which
             
               Pope
               Liberius
            
             afterwards
             confirmed
             by
             his
             own
             subscription
             .
             And
             if
             so
             great
             a
             Council
             as
             this
             ,
             must
             be
             reprobated
             on
             that
             account
             ;
             Why
             not
             all
             others
             ,
             where
             there
             are
             suspicions
             of
             the
             same
             arts
             and
             subtilties
             ?
             Nay
             ,
             How
             can
             a
             man
             be
             sure
             there
             have
             not
             been
             such
             arts
             used
             in
             Councils
             ?
             for
             it
             is
             not
             to
             be
             expected
             ,
             that
             such
             things
             should
             be
             much
             known
             to
             the
             world
             ,
             they
             being
             privately
             managed
             with
             the
             greatest
             secrecy
             that
             may
             be
             .
             And
             yet
             it
             is
             in
             this
             case
             necessary
             to
             know
             ,
             that
             the
             Council
             proceeded
             with
             all
             simplicity
             and
             plainness
             ;
             for
             otherwise
             their
             determinations
             may
             not
             be
             Infallible
             .
             In
             order
             to
             which
             nothing
             is
             more
             requisite
             than
             that
             there
             be
             no
             one
             ,
             which
             hath
             any
             great
             Authority
             over
             them
             :
             For
             if
             the
             
               second
               Council
            
             of
             Ephesus
             ,
             lawfully
             summoned
             ,
             and
             the
             
               Popes
               Legats
            
             being
             present
             ,
             be
             therefore
             rejected
             ,
             because
             Dioscorus
             the
             Patriarch
             of
             Alexandria
             did
             over-rule
             the
             rest
             ;
             What
             assurance
             can
             we
             have
             of
             any
             fair
             dealing
             ,
             where
             the
             Pope
             himself
             presides
             ,
             who
             hath
             more
             waies
             both
             to
             terrifie
             and
             oblige
             ,
             than
             ever
             Dioscorus
             could
             have
             ?
             Besides
             ,
             set
             aside
             this
             over-awing
             by
             some
             potent
             person
             ,
             suppose
             some
             active
             and
             subtil
             men
             perceiving
             how
             things
             are
             like
             to
             go
             in
             a
             Council
             ,
             use
             their
             wits
             to
             bring
             off
             some
             men
             ,
             not
             of
             so
             deep
             reach
             as
             others
             ,
             to
             their
             own
             party
             ,
             and
             it
             may
             be
             by
             the
             accession
             of
             a
             small
             number
             ,
             they
             over-vote
             the
             rest
             ;
             Must
             we
             presently
             say
             ,
             That
             the
             Spirit
             of
             God
             went
             off
             with
             those
             few
             men
             to
             the
             other
             party
             ?
             for
             the
             Decrees
             of
             Councils
             going
             by
             Votes
             ,
             and
             those
             Votes
             by
             the
             
               major
               part
            
             ;
             Who
             doth
             not
             see
             ,
             how
             easie
             it
             is
             (
             when
             it
             stands
             ,
             it
             may
             be
             ,
             upon
             a
             few
             Votes
             )
             to
             fetch
             off
             a
             number
             to
             the
             other
             side
             .
             And
             I
             do
             not
             know
             ,
             where
             the
             Spirit
             of
             God
             hath
             promised
             ,
             that
             where
             
               three
               or
               four
               men
            
             may
             so
             much
             alter
             the
             Decrees
             of
             a
             
               General
               Council
            
             ,
             those
             Decrees
             ,
             if
             they
             pass
             the
             
               major
               part
            
             ,
             shall
             be
             infallible
             ,
             and
             as
             certain
             as
             the
             Scripture
             .
             To
             be
             sure
             then
             ,
             there
             ought
             to
             be
             great
             confidence
             of
             the
             simplicity
             of
             the
             Councils
             proceedings
             where
             a
             man
             must
             assent
             to
             them
             as
             Infallible
             :
             and
             to
             that
             end
             men
             must
             be
             assured
             that
             they
             came
             thither
             without
             any
             prejudice
             upon
             their
             minds
             ;
             that
             when
             they
             were
             there
             ,
             they
             sought
             nothing
             but
             the
             Truth
             and
             the
             Honour
             of
             Christ
             ;
             or
             else
             ,
             to
             be
             sure
             ,
             
               they
               are
               not
               gathered
               in
               his
               name
               ,
            
             and
             if
             not
             so
             ,
             they
             cannot
             expect
             
               he
               should
               be
               in
               the
               midst
               of
               them
               .
            
             Now
             let
             any
             one
             who
             understands
             the
             world
             ,
             and
             humane
             nature
             ,
             see
             if
             he
             can
             perswade
             himself
             ,
             that
             a
             Council
             can
             have
             no
             prejudices
             or
             by-ends
             upon
             them
             ,
             that
             nothing
             of
             interest
             and
             reputation
             ,
             may
             sway
             upon
             them
             when
             they
             are
             met
             there
             ,
             that
             there
             shall
             be
             no
             heats
             or
             contentions
             among
             them
             ;
             for
             if
             there
             be
             ,
             let
             him
             then
             see
             ,
             Whether
             he
             can
             believe
             them
             to
             be
             Infallible
             ?
             If
             you
             say
             ,
             
               In
               a
               matter
               so
               highly
               concerning
               the
               Church
               ,
               the
               Spirit
               of
               God
               will
               not
               suffer
               them
               to
               erre
               :
            
             You
             must
             first
             shew
             ,
             where
             the
             Spirit
             of
             God
             hath
             promised
             this
             ;
             and
             then
             ,
             if
             you
             could
             ,
             that
             those
             promises
             do
             not
             suppose
             the
             performance
             of
             some
             conditions
             ,
             which
             if
             they
             neglect
             ,
             they
             may
             want
             the
             effect
             of
             them
             .
             In
             which
             case
             ,
             there
             can
             be
             no
             greater
             assurance
             of
             the
             
               Spirit
               's
               presence
            
             ,
             than
             there
             is
             of
             performance
             of
             the
             conditions
             ,
             which
             is
             the
             thing
             I
             now
             aim
             at
             .
             Besides
             all
             which
             ,
             we
             have
             known
             ,
             that
             when
             it
             
             hath
             been
             a
             matter
             of
             as
             great
             concernment
             to
             the
             Church
             ,
             as
             any
             of
             those
             you
             can
             fancy
             ,
             great
             numbers
             of
             Bishops
             at
             
               Sirmium
               ,
               Seleucia
               ,
               Ariminum
               ,
               Ephesus
               ,
            
             have
             miscarried
             ,
             and
             decreed
             that
             which
             hath
             been
             judged
             Heresie
             by
             the
             Church
             .
          
           
             4.
             
             Suppose
             men
             could
             be
             assured
             of
             the
             proceedings
             of
             the
             Council
             ,
             yet
             what
             
               certainty
               of
               Faith
            
             can
             be
             had
             of
             the
             
               meaning
               of
               those
               decrees
            
             ?
             for
             we
             see
             they
             are
             as
             lyable
             to
             many
             interpretations
             as
             any
             other
             writings
             .
             If
             the
             Scriptures
             cannot
             put
             an
             end
             to
             Controversies
             on
             that
             account
             ,
             how
             can
             
               General
               Councils
            
             do
             it
             ?
             when
             their
             decrees
             are
             as
             lyable
             to
             a
             
               private
               sense
            
             and
             
               wrong
               interpretation
            
             as
             the
             Scriptures
             are
             :
             Nay
             much
             more
             ,
             for
             we
             have
             many
             other
             places
             to
             compare
             ,
             the
             help
             of
             
               original
               tongues
            
             ,
             and
             the
             consent
             of
             the
             
               Primitive
               Church
            
             to
             understand
             Scriptures
             by
             :
             when
             the
             Decrees
             of
             Councils
             are
             many
             times
             purposely
             framed
             in
             general
             terms
             ,
             and
             with
             ambiguous
             expressions
             to
             give
             satisfaction
             to
             some
             dissenting
             parties
             then
             in
             the
             Council
             .
             Who
             knows
             not
             ,
             what
             disputes
             have
             been
             raised
             about
             the
             sense
             of
             some
             of
             the
             Decrees
             of
             the
             Council
             of
             Trent
             ?
             about
             which
             the
             several
             parties
             neither
             are
             ,
             nor
             are
             like
             to
             be
             ,
             agreed
             .
             Nay
             ,
             Who
             is
             so
             unacquainted
             with
             the
             proceedings
             of
             that
             Council
             ,
             as
             not
             to
             understand
             how
             much
             care
             was
             taken
             in
             many
             of
             the
             decrees
             to
             pass
             them
             in
             such
             general
             terms
             ,
             that
             each
             party
             might
             find
             their
             sense
             in
             them
             .
             How
             fearful
             were
             they
             of
             declaring
             themselves
             ,
             for
             fear
             of
             disobliging
             a
             particular
             party
             ?
             and
             are
             these
             the
             effects
             of
             an
             
               Infallible
               Spirit
            
             ?
             Since
             we
             know
             it
             hath
             been
             thus
             in
             some
             Councils
             ,
             Who
             dares
             venture
             his
             faith
             ,
             it
             hath
             not
             been
             so
             in
             others
             ?
             Who
             dare
             be
             confident
             ,
             this
             or
             that
             is
             the
             meaning
             of
             such
             a
             Decree
             ,
             when
             it
             may
             be
             capable
             of
             several
             senses
             ?
             Was
             it
             a
             sign
             ,
             that
             Council
             was
             Infallible
             ,
             that
             was
             afraid
             to
             speak
             out
             in
             a
             case
             of
             great
             consequence
             and
             necessity
             in
             the
             Church
             ?
             the
             Council
             of
             Trent
             ,
             I
             mean
             ,
             in
             determining
             ,
             
               That
               due
               honour
               be
               given
               to
               Images
               ,
            
             without
             assigning
             what
             that
             
               due
               honour
            
             was
             ,
             which
             was
             the
             most
             needful
             of
             all
             to
             be
             done
             .
             If
             the
             Decrees
             of
             Councils
             were
             not
             ambiguous
             ,
             what
             mean
             so
             many
             disputes
             still
             about
             them
             as
             are
             in
             the
             world
             ?
             And
             when
             at
             last
             ,
             you
             say
             ,
             
               That
               the
               Councils
               are
               Infallible
               when
               the
               Pope
               confirms
               them
               ,
            
             you
             say
             nothing
             more
             then
             if
             we
             should
             say
             ,
             
               That
               Councils
               are
               Infallible
               when
               Scripture
               confirms
               them
               .
            
             Nay
             ,
             you
             say
             nothing
             near
             so
             much
             ;
             for
             all
             are
             agreed
             ,
             that
             
               Scriptures
               are
               Infallible
            
             ,
             but
             many
             among
             your selves
             are
             far
             from
             believing
             ,
             that
             the
             
               Pope
               is
               Infallible
            
             .
             And
             therefore
             we
             are
             much
             nearer
             ending
             Controversies
             ,
             in
             saying
             ,
             
               Councils
               confirmed
               by
               Scripture
               are
               Infallible
               ,
            
             than
             you
             are
             in
             saying
             ,
             
               Councils
               confirmed
               by
               the
               Pope
               are
               so
               .
            
          
           
             These
             things
             being
             thus
             in
             the
             General
             premised
             ,
             we
             come
             now
             to
             the
             particular
             handling
             this
             Controversie
             between
             his
             Lordship
             and
             you
             .
             
             And
             for
             the
             greater
             clearness
             of
             proceeding
             ,
             he
             premises
             some
             things
             by
             way
             of
             consideration
             ;
             whereof
             the
             first
             is
             ,
             
               That
               all
               the
               power
               an
               Oecumenical
               Council
               hath
               to
               determine
               ,
            
             
             
               and
               all
               the
               assistance
               it
               hath
               ,
               not
               to
               err
               in
               that
               determination
               ,
               is
               all
               from
               the
               Vniversal
               Body
               of
               the
               Church
               ,
               whose
               representative
               it
               is
               .
               For
               the
               Government
               of
               the
               Church
               being
               not
               Monarchical
               ,
               but
               as
               Christ
               is
               head
               ,
               this
               principle
               is
               inviolable
               in
               nature
               ;
               Every
               body
               collective
               ,
               that
               represents
               ,
               receives
               power
               and
               priviledges
               ,
               from
               the
               body
               which
               is
               represented
               ,
               else
               a
               representation
               might
               have
               force
               without
               the
               thing
               it
               represents
               ;
               which
               cannot
               be
               .
               So
               ,
               there
               is
               no
               power
               in
               the
               Council
               ,
               no
               assistance
               to
               it
               ,
               but
               what
               is
               in
               and
               to
               the
               Church
               .
            
             But
             withall
             his
             Lordship
             adds
             ,
             
               That
               the
               representative
               body
               cannot
               be
               so
               free
               from
               errour
               as
               the
               whole
               Church
               ,
               because
               in
               all
               such
               assemblies
               many
               able
               and
               sufficient
               men
               being
               left
               out
               ,
               they
               which
               are
               present
               may
               
               miss
               or
               misapply
               that
               reason
               and
               ground
               upon
               which
               the
               determination
               is
               principally
               to
               rest
               .
               By
               which
               means
               the
               representative
               body
               may
               err
               ,
               whereas
               the
               represented
               ,
               by
               vertue
               of
               those
               members
               which
               saw
               and
               knew
               the
               ground
               ,
               may
               hold
               the
               principle
               inviolated
               .
            
             All
             the
             Answer
             which
             you
             return
             to
             this
             ,
             is
             ,
             
               That
               his
               supposition
               of
               the
               Churches
               not
               being
               Monarchical
               ,
               is
               confuted
               already
               ,
            
             
             (
             and
             I
             say
             ,
             whatever
             you
             have
             produced
             is
             Answered
             already
             )
             
               and
               that
               the
               power
               and
               assistance
               of
               General
               Councils
               cannot
               possibly
               be
               communicated
               to
               them
               by
               the
               Church
               ,
               but
               must
               proceed
               from
               the
               same
               fountain
               now
               ,
               it
               did
               in
               the
               Apostles
               time
               ,
            
             viz.
             
               the
               direction
               of
               the
               Holy
               Ghost
               ;
               this
               spiritual
               power
               not
               being
               of
               humane
               ,
               but
               divine
               Institution
               ;
               and
               not
               proceeding
               so
               much
               from
               the
               abilities
               of
               the
               persons
               ,
               as
               from
               the
               co-operation
               of
               the
               Holy
               Spirit
               with
               them
               .
            
             To
             which
             I
             reply
             ,
             that
             all
             this
             had
             need
             be
             more
             then
             thus
             barely
             asserted
             :
             it
             being
             confessed
             by
             your selves
             (
             as
             his
             Lordship
             shews
             )
             that
             a
             
               General
               Council
            
             is
             a
             representative
             of
             the
             
               whole
               Church
            
             ,
             you
             ought
             to
             have
             shewed
             us
             the
             
               Divine
               Institution
            
             of
             this
             Representative
             ,
             and
             the
             promises
             made
             to
             it
             under
             that
             notion
             ,
             or
             else
             we
             may
             still
             say
             with
             his
             Lordship
             ,
             That
             all
             the
             power
             and
             assistance
             it
             hath
             ,
             is
             by
             vertue
             of
             that
             body
             which
             it
             represents
             .
             But
             I
             need
             not
             in
             this
             urge
             the
             Arguments
             of
             Protestants
             against
             you
             ;
             for
             in
             this
             ,
             as
             in
             most
             other
             Controversies
             ,
             we
             have
             enough
             from
             those
             of
             your
             own
             party
             to
             oppose
             against
             these
             affirmations
             of
             yours
             .
             For
             
               Albertus
               Pighius
            
             not
             only
             asserts
             ,
             but
             proves
             ,
             that
             
               General
               Councils
               are
               not
               of
               divine
               ,
               but
               humane
               institution
               ,
               arising
               from
               a
               dictate
               of
               right
               reason
            
             ;
             
             
               that
               matters
               of
               doubt
               may
               be
               better
               debated
               by
               many
               prudent
               and
               experienced
               persons
               then
               by
               a
               few
               .
               So
               that
               as
               the
               supream
               authority
               for
               administration
               of
               affairs
               belongs
               to
               one
               ,
               so
               it
               is
               most
               agreeable
               to
               right
               reason
               ,
               that
               debates
               should
               be
               by
               many
               ,
            
             This
             he
             proves
             at
             large
             ,
             that
             nothing
             but
             
               humane
               reason
            
             is
             the
             foundation
             of
             Councils
             in
             the
             Church
             ;
             for
             ,
             saith
             he
             ,
             
               In
               Scripturis
               Canonicis
               nullum
               de
               iis
               verbum
               est
               ;
               nec
               ex
               Apostolorum
               institutione
               ,
               speciale
               quicquam
               de
               illis
               accepit
               illa
               primitiva
               Christi
               Ecclesia
               .
               There
               is
               not
               a
               word
               of
               them
               in
               Scripture
               ,
               neither
               did
               the
               primitive
               Church
               receive
               any
               particular
               order
               from
               the
               Apostles
               concerning
               them
               :
            
             which
             he
             from
             thence
             proves
             ,
             because
             in
             all
             the
             time
             of
             the
             
               primitive
               Church
            
             till
             the
             
               Nicene
               Council
            
             ,
             there
             is
             no
             mention
             at
             all
             of
             them
             .
             And
             at
             that
             time
             it
             did
             not
             receive
             any
             
               new
               revelation
            
             concerning
             the
             celebrating
             
               General
               Councils
            
             ,
             but
             the
             
               Emperour
               Constantines
            
             zeal
             for
             the
             peace
             of
             the
             Church
             was
             the
             first
             cause
             and
             original
             of
             them
             .
             From
             whence
             he
             concludes
             that
             they
             have
             no
             supernatural
             or
             divine
             
               Institution
               ,
               sed
               prorsus
               humanam
               ,
               but
               altogether
               humane
               :
            
             for
             they
             are
             ,
             saith
             he
             ,
             
               The
               invention
               of
            
             Constantine
             
               sometimes
               useful
               ,
               but
               not
               at
               all
               necessary
               .
            
             This
             man
             speaks
             intelligibly
             ,
             and
             not
             like
             those
             who
             jumble
             
               Pope
               and
               Council
            
             together
             to
             make
             something
             Infallible
             between
             them
             .
             For
             he
             sayes
             ,
             
               It
               is
               the
               better
               way
               by
               far
               to
               go
               immediately
               to
               the
               Apostolical
               See
               and
               consult
               that
               ,
               as
               the
               Infallible
               Oracle
               ,
               in
               all
               doubts
               of
               Faith.
            
             And
             very
             honestly
             tells
             us
             ,
             
               That
               he
               believes
            
             Constantine
             
               was
               ignorant
               of
               that
               priviledge
               of
               the
               Holy
               See
               ,
               when
               he
               first
               instituted
               General
               Councils
               .
            
             Than
             which
             nothing
             could
             be
             spoken
             truer
             .
             If
             you
             have
             then
             nothing
             more
             to
             say
             for
             the
             
               Divine
               Institution
            
             of
             
               General
               Councils
            
             ,
             then
             what
             you
             have
             acquainted
             us
             with
             ,
             it
             would
             be
             much
             more
             wisedom
             in
             you
             to
             contend
             with
             Pighius
             for
             the
             
               Popes
               Infallibility
            
             ,
             and
             let
             that
             of
             
               General
               Councils
            
             shift
             for
             it self
             .
          
           
             His
             Lordships
             second
             Consideration
             you
             admit
             of
             ,
             viz.
             
             
               That
               though
               the
               Act
               which
               is
               hammered
               out
               by
               many
               together
               ,
               must
               needs
               be
               perfecter
               ,
               then
               that
               which
               is
               but
               the
               child
               of
               one
               mans
               sufficiency
               ;
               yet
               this
               cannot
               be
               Infallible
               ,
               unless
               it
               be
               from
               some
               special
               assistance
               of
               the
               Holy
               Ghost
               .
            
             Therefore
             omitting
             
             your
             very
             impertinent
             addition
             to
             this
             consideration
             ,
             
               viz.
               So
               as
               to
               make
               its
               Decrees
               Infallible
               ,
            
             (
             which
             is
             the
             thing
             in
             question
             )
             :
             We
             proceed
             to
             the
             third
             ;
             which
             is
             ,
             
               That
               the
               Assistance
               of
               the
               Holy
               Ghost
               is
               without
               errour
               ,
               which
               (
               saith
               he
               )
               is
               no
               question
            
             ;
             
             
               and
               as
               little
               that
               a
               Council
               hath
               it
               .
               But
               the
               doubt
               that
               troubles
               ,
               is
               ,
               whether
               all
               assistance
               of
               the
               Holy
               Ghost
               be
               afforded
               in
               such
               a
               high
               manner
               ,
               as
               to
               cause
               all
               the
               definitions
               of
               a
               Council
               in
               matters
               fundamental
               in
               the
               Faith
               ,
               and
               in
               remote
               deductions
               from
               it
               ,
               to
               be
               alike
               Infallible
               .
            
             From
             this
             last
             expression
             you
             would
             very
             subtilly
             infer
             contrary
             to
             his
             Lordships
             design
             ,
             
               That
               he
               granted
               General
               Councils
               to
               be
               Infallible
               in
               deductions
               ,
            
             
             
               as
               well
               as
               fundamentals
               ,
               but
               not
               to
               be
               alike
               Infallible
               :
            
             whereas
             it
             is
             plain
             ,
             his
             Lordship
             means
             no
             more
             by
             
               alike
               Infallible
            
             ,
             then
             ,
             Whether
             the
             assistance
             be
             alike
             in
             both
             to
             make
             them
             Infallible
             .
             And
             this
             you
             might
             easily
             perceive
             ,
             but
             it
             would
             have
             prevented
             your
             cavil
             about
             
               a
               graduated
               Infallibility
            
             ;
             which
             I
             know
             none
             assert
             but
             your self
             .
             This
             Consideration
             brings
             on
             the
             main
             of
             the
             battel
             ,
             in
             those
             texts
             of
             Scripture
             ,
             which
             are
             most
             insisted
             on
             to
             prove
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             viz.
             John
             16.13
             .
             
               I
               will
               send
               you
               the
               Spirit
               of
               Truth
               and
               he
               shall
               lead
               you
               into
               all
               Truth
               .
            
             John
             14.16
             .
             
               This
               Spirit
               shall
               abide
               with
               you
               for
               ever
               .
            
             Matth.
             28.20
             .
             
               Behold
               I
               am
               with
               you
               to
               the
               end
               of
               the
               world
               .
            
             Matth.
             16.18
             .
             
               The
               founding
               of
               the
               Church
               upon
               the
               Rock
               against
               which
               the
               gates
               of
               hell
               shall
               not
               prevail
               .
            
             Luke
             22.32
             .
             
               Christs
               prayer
               for
               St.
            
             Peter
             ,
             
               that
               his
               Faith
               should
               not
               fail
               .
            
             Matth.
             18.20
             .
             
               Where
               two
               or
               three
               are
               gathered
               together
               in
               my
               Name
               ,
               I
               will
               be
               in
               the
               midst
               of
               them
               .
            
             Acts
             15.28
             .
             
               It
               seemed
               good
               to
               the
               Holy
               Ghost
               ,
               and
               to
               us
               .
            
             All
             which
             places
             (
             except
             the
             two
             last
             )
             have
             been
             already
             examined
             as
             far
             as
             concerns
             any
             promise
             of
             Infallibility
             in
             the
             questions
             concerning
             the
             Churches
             and
             the
             
               Popes
               Infallibility
            
             :
             and
             there
             being
             no
             reason
             at
             all
             given
             ,
             why
             any
             Infallibility
             at
             all
             is
             promised
             by
             them
             to
             the
             Church
             after
             the
             Apostles
             times
             ,
             it
             may
             seem
             wholly
             needless
             to
             bestow
             a
             particular
             consideration
             again
             upon
             all
             of
             them
             .
             For
             it
             is
             evident
             in
             those
             places
             ,
             all
             your
             drift
             and
             design
             ,
             is
             only
             to
             prove
             a
             promise
             of
             Infallibility
             in
             the
             Church
             ,
             and
             to
             the
             Councils
             only
             by
             vertue
             of
             that
             .
             But
             having
             at
             large
             before
             shewed
             ,
             that
             no
             such
             thing
             can
             be
             inferred
             from
             these
             or
             any
             other
             places
             ,
             that
             which
             is
             built
             upon
             it
             ,
             is
             wholly
             taken
             away
             too
             .
             For
             the
             only
             pretence
             that
             you
             have
             ,
             why
             Councils
             should
             be
             proved
             hence
             Infallible
             ,
             is
             ,
             because
             the
             Church
             hath
             Infallibility
             promised
             by
             these
             texts
             ,
             which
             must
             be
             very
             well
             proved
             ,
             and
             much
             better
             then
             you
             have
             done
             ,
             either
             here
             ,
             or
             elsewhere
             ,
             before
             the
             other
             can
             be
             deduced
             from
             hence
             .
             And
             yet
             supposing
             I
             should
             grant
             ,
             that
             Infallibility
             was
             promised
             to
             the
             Church
             ,
             I
             see
             no
             such
             necessary
             consequence
             from
             thence
             ,
             that
             
               General
               Councils
            
             must
             be
             Infallible
             :
             unless
             you
             can
             prove
             from
             Scripture
             ,
             that
             the
             Infallibility
             of
             the
             Church
             is
             meant
             of
             the
             
               Church
               representative
            
             and
             not
             diffusive
             ;
             which
             is
             a
             new
             task
             which
             you
             have
             not
             yet
             undertaken
             .
             For
             it
             is
             not
             enough
             to
             say
             ,
             
             
               That
               the
               body
               of
               the
               Church
               is
               bound
               to
               believe
               and
               profess
               the
               doctrine
               taught
               by
               the
               representative
               ,
               and
               therefore
               the
               representative
               must
               be
               Infallible
               ,
            
             unless
             you
             could
             first
             prove
             ,
             that
             there
             is
             a
             necessity
             of
             some
             continued
             Infallible
             teaching
             by
             the
             
               Church
               representative
            
             :
             which
             I
             despair
             of
             ever
             seeing
             done
             .
             I
             am
             so
             far
             therefore
             from
             thinking
             as
             you
             do
             ,
             
               That
               these
               texts
               are
               sufficiently
               clear
               in
               themselves
               to
               prove
               the
               Infallibility
               of
               General
               Councils
               ,
            
             that
             I
             believe
             a
             Philosopher
             might
             hear
             them
             repeated
             a
             hundred
             times
             over
             without
             ever
             imagining
             any
             such
             thing
             as
             a
             
               General
               Council
            
             ,
             much
             less
             concluding
             thence
             ,
             that
             they
             are
             Infallible
             .
             But
             because
             you
             again
             cavil
             with
             another
             expression
             of
             his
             Lordships
             ,
             in
             that
             
             he
             saith
             ,
             
               That
               no
               one
               of
               them
               doth
               infer
               ,
               much
               less
               inforce
               Infallibility
            
             ;
             
             from
             whence
             you
             not
             
               infer
               but
               inforce
            
             this
             consequence
             ,
             
               that
               he
               was
               loath
               to
               say
               all
               of
               them
               together
               did
               not
            
             ;
             I
             shall
             therefore
             give
             you
             his
             Lordships
             Answer
             from
             all
             of
             them
             together
             .
             Which
             is
             likewise
             sufficient
             for
             every
             one
             of
             them
             .
             
               And
               for
               all
               the
               places
               together
               ,
               saith
               he
               ,
               weigh
               them
               with
               indifferency
               ,
            
             
             
               and
               either
               they
               speak
               of
               the
               Church
               (
               including
               the
               Apostles
               )
               as
               all
               of
               them
               do
               ;
               and
               then
               all
               grant
               the
               voyce
               of
               the
               Church
               is
               Gods
               voyce
               Divine
               and
               Infallible
               .
               Or
               else
               they
               are
               general
               unlimited
               ,
               and
               appliable
               to
               private
               assemblies
               as
               well
               as
               General
               Councils
               ,
               which
               none
               grant
               to
               be
               Infallible
               ,
               but
               some
               mad
               Enthusiasts
               .
               Or
               else
               they
               are
               limited
               ,
               not
               simply
               to
               all
               truth
               ,
               but
               all
               necessary
               to
               salvation
               ;
               in
               which
               I
               shall
               easily
               grant
               a
               General
               Council
               cannot
               err
               ,
               suffering
               it self
               to
               be
               led
               by
               this
               Spirit
               of
               Truth
               in
               Scripture
               ,
               and
               not
               taking
               upon
               it
               to
               lead
               both
               the
               Scripture
               and
               the
               Spirit
               .
               For
               ,
               suppose
               these
               places
               or
               any
               other
               did
               promise
               assistance
               even
               to
               Infallibility
               ,
               yet
               they
               granted
               it
               not
               to
               every
               General
               Council
               ,
               but
               to
               the
               Catholick
               body
               of
               the
               Church
               it self
               ,
               and
               if
               it
               be
               in
               the
               whole
               Church
               principally
               ,
               then
               is
               it
               in
               a
               General
               Council
               but
               by
               consequent
               ,
               as
               the
               Council
               represents
               the
               whole
               .
               And
               that
               which
               belongs
               to
               a
               thing
               by
               consequent
               ,
               doth
               not
               otherwise
               ,
               nor
               longer
               ,
               belong
               unto
               it
               ,
               then
               it
               consents
               and
               cleaves
               to
               that
               ,
               upon
               which
               it
               is
               a
               consequent
               .
               And
               therefore
               a
               General
               Council
               hath
               not
               this
               assistance
               ,
               but
               as
               it
               keeps
               to
               the
               whole
               Church
               and
               Spouse
               of
               Christ
               ,
               whose
               it
               is
               to
               hear
               his
               Word
               and
               determine
               by
               it
               .
               And
               therefore
               if
               a
               General
               Council
               will
               go
               out
               of
               the
               Churches
               way
               ,
               it
               may
               easily
               go
               without
               the
               Churches
               truth
               .
            
             Which
             words
             of
             his
             ,
             contain
             so
             full
             an
             Answer
             to
             all
             these
             places
             together
             ,
             that
             till
             that
             be
             taken
             off
             there
             is
             no
             necessity
             at
             all
             to
             descend
             to
             the
             particular
             places
             ,
             especially
             those
             which
             are
             acknowledged
             by
             your selves
             to
             speak
             primarily
             of
             the
             
               Churches
               Infallibility
            
             .
          
           
             Yet
             for
             your
             satisfaction
             (
             more
             than
             any
             
               intelligent
               Readers
            
             )
             I
             shall
             add
             somewhat
             further
             ,
             to
             shew
             the
             impertinency
             of
             the
             former
             places
             ,
             
             and
             then
             consider
             the
             force
             of
             the
             two
             last
             ,
             which
             have
             not
             yet
             been
             handled
             .
          
           
             1.
             
             
               There
               can
               be
               nothing
               drawn
               from
               promises
               made
               to
               the
               diffusive
               body
               ,
               for
               the
               benefit
               of
               the
               representative
               ,
               unless
               the
               maker
               of
               those
               promises
               did
               institute
               that
               representation
               .
            
             Therefore
             ,
             supposing
             that
             Infallibility
             were
             by
             these
             promises
             bestowed
             upon
             the
             
               Catholick
               Church
            
             ,
             yet
             you
             cannot
             thence
             inferr
             that
             it
             belongs
             to
             a
             
               General
               Council
            
             ,
             unless
             you
             prove
             that
             Christ
             did
             appoint
             a
             
               General
               Council
            
             to
             represent
             the
             Church
             ,
             and
             in
             that
             
               representation
               to
               be
               Infallible
            
             .
             For
             this
             Infallibility
             coming
             meerly
             by
             promise
             ,
             it
             belongs
             only
             to
             those
             to
             whom
             the
             promise
             is
             made
             ,
             and
             in
             that
             capacity
             in
             which
             it
             is
             made
             to
             it
             .
             For
             ,
             
               Spiritual
               gifts
            
             are
             not
             bequeathable
             to
             Heirs
             ,
             nor
             can
             be
             made
             over
             to
             Assigns
             ;
             if
             the
             Church
             be
             promised
             Infallibility
             ,
             she
             cannot
             pass
             away
             the
             gift
             of
             it
             to
             her
             Assigns
             in
             a
             
               General
               Council
            
             ,
             unless
             that
             power
             of
             devolution
             be
             contained
             in
             the
             
               Original
               Grant.
            
             For
             she
             can
             give
             no
             more
             then
             is
             in
             her
             power
             to
             bestow
             ;
             but
             this
             Infallibility
             being
             out
             of
             her
             disposal
             ,
             the
             utmost
             that
             can
             be
             given
             to
             a
             
               General
               Council
            
             is
             a
             power
             to
             oblige
             the
             Church
             by
             the
             acts
             of
             it
             ,
             which
             falls
             much
             short
             of
             Infallibility
             .
             Besides
             ,
             this
             representation
             of
             the
             Church
             by
             a
             
               General
               Council
            
             is
             a
             thing
             not
             so
             evident
             from
             whence
             it
             should
             come
             ,
             that
             from
             a
             promise
             made
             to
             one
             it
             must
             necessarily
             be
             understood
             of
             the
             other
             .
             For
             ,
             as
             Pighius
             sayes
             ,
             
               It
               cannot
               be
               demonstrated
               from
               Theological
               grounds
               ,
            
             
             
               that
               a
               General
               Council
               which
               is
               so
               far
               from
               being
               the
               whole
               Church
               ,
               that
               it
               is
               not
               a
               thousandth
               part
               of
               it
               ,
               should
               represent
               the
               whole
               Church
               .
               For
               either
               ,
            
             saith
             he
             ,
             
               it
               hath
               this
               from
               Christ
               or
               from
               the
               Church
               :
               but
               they
               cannot
               produce
               one
               tittle
               from
               Scripture
               ,
               where
               Christ
               hath
               conveyed
               over
               the
               power
               and
               authority
               of
               the
               whole
               
               Church
               to
               a
               hundred
               or
               two
               hundred
               Bishops
               .
               If
               they
               say
               ,
               It
               is
               from
               the
               Church
               ;
               there
               are
               two
               things
               to
               be
               shewed
               ,
               first
               ,
               that
               it
               is
               done
               ;
               and
               secondly
               ,
               that
               it
               is
            
             de
             jure
             
               or
               ought
               to
               be
               so
               done
               .
            
             First
             ,
             it
             can
             never
             be
             shewed
             ,
             that
             such
             a
             thing
             ever
             was
             done
             by
             the
             
               Vniversal
               Church
            
             ;
             for
             if
             it
             were
             ,
             it
             must
             either
             be
             by
             some
             
               formal
               act
            
             of
             the
             Church
             or
             by
             a
             
               tacit
               consent
            
             .
             It
             could
             not
             be
             by
             any
             
               formal
               act
            
             of
             the
             Church
             ;
             For
             then
             there
             must
             be
             some
             such
             act
             of
             the
             
               Vniversal
               Church
            
             ,
             preceding
             the
             being
             of
             any
             
               General
               Council
            
             ;
             for
             by
             that
             act
             they
             receive
             their
             Commission
             to
             appear
             in
             behalf
             of
             the
             
               Vniversal
               Church
            
             .
             And
             this
             could
             not
             be
             done
             in
             a
             
               General
               Council
            
             ,
             because
             that
             is
             not
             pretended
             to
             be
             the
             
               whole
               Church
            
             but
             only
             to
             
               represent
               it
            
             :
             and
             therefore
             it
             must
             have
             this
             power
             to
             represent
             the
             Church
             by
             something
             antecedent
             to
             its
             being
             .
             Else
             it
             would
             only
             arrogate
             this
             power
             to
             it self
             without
             any
             act
             of
             the
             Church
             in
             order
             to
             it
             .
             Now
             that
             the
             
               Vniversal
               Church
            
             did
             ever
             agree
             in
             any
             such
             act
             ,
             is
             utterly
             impossible
             to
             be
             demonstrated
             ,
             either
             that
             it
             could
             be
             ,
             or
             that
             it
             was
             .
             Yet
             such
             a
             delegation
             to
             a
             
               General
               Council
            
             must
             be
             supposed
             in
             order
             to
             its
             representation
             of
             the
             whole
             Church
             ;
             and
             this
             delegation
             must
             not
             only
             be
             before
             the
             first
             
               General
               Council
            
             ,
             but
             ,
             for
             all
             that
             I
             can
             see
             ,
             before
             every
             one
             .
             For
             how
             can
             the
             Church
             by
             its
             act
             in
             one
             age
             bind
             the
             Church
             in
             all
             ages
             succeeding
             to
             the
             acts
             of
             those
             several
             Councils
             which
             shall
             be
             chosen
             afterwards
             ?
             If
             it
             be
             said
             ,
             
               That
               such
               a
               formal
               act
               is
               not
               necessary
               ,
               but
               the
               tacit
               consent
               of
               the
               whole
               Church
               is
               sufficient
               for
               it
               :
            
             then
             such
             a
             consent
             of
             the
             Church
             must
             be
             made
             evident
             ,
             by
             which
             ,
             they
             did
             devolve
             over
             the
             power
             of
             the
             whole
             Church
             to
             such
             a
             representative
             .
             And
             all
             those
             must
             consent
             in
             that
             act
             whose
             power
             the
             Council
             pretends
             to
             have
             ,
             and
             so
             it
             cannot
             be
             sufficient
             to
             say
             ,
             
               That
               those
               who
               choose
               Bishops
               for
               the
               Council
               do
               it
            
             ;
             for
             then
             they
             could
             only
             represent
             those
             who
             chose
             them
             ,
             and
             so
             their
             authority
             will
             fall
             much
             short
             of
             that
             of
             the
             whole
             Church
             .
             But
             suppose
             such
             a
             thing
             were
             done
             by
             the
             whole
             Church
             ,
             of
             which
             no
             footsteps
             at
             all
             appear
             ,
             we
             must
             further
             enquire
             by
             what
             right
             or
             authority
             this
             is
             done
             ,
             for
             the
             authority
             of
             the
             Church
             being
             given
             it
             by
             Christ
             ,
             it
             cannot
             be
             given
             from
             it self
             without
             his
             commission
             for
             doing
             it
             .
             Which
             if
             we
             stay
             till
             it
             can
             be
             produced
             in
             this
             case
             ,
             we
             may
             stay
             long
             enough
             before
             we
             see
             any
             such
             
               Infallible
               Representative
            
             of
             the
             
               Vniversal
               Church
            
             .
             The
             utmost
             then
             ,
             that
             can
             be
             supposed
             in
             this
             case
             ,
             is
             ,
             that
             the
             parts
             of
             the
             Church
             may
             voluntarily
             consent
             to
             accept
             of
             the
             decrees
             of
             such
             a
             Council
             ;
             and
             by
             that
             voluntary
             act
             ,
             or
             by
             the
             
               Supream
               authority
            
             injoyning
             it
             ,
             such
             decrees
             may
             become
             obligatory
             .
             But
             what
             is
             this
             to
             an
             Infallibility
             in
             the
             Council
             because
             it
             represents
             the
             whole
             Church
             ?
             For
             neither
             is
             there
             evidence
             enough
             for
             such
             a
             representation
             ,
             neither
             ,
             if
             there
             were
             ,
             could
             any
             priviledge
             of
             that
             nature
             belong
             to
             the
             
               representative
               body
            
             ,
             because
             of
             any
             promise
             made
             to
             the
             
               diffusive
               body
            
             of
             the
             Church
             .
          
           
             
             2.
             
             
               What
               belongs
               to
               the
               representative
               body
               of
               the
               Church
               by
               vertue
               of
               a
               promise
               made
               to
               the
               diffusive
               ,
               can
               in
               no
               other
               sense
               be
               understood
               of
               the
               representative
               ,
               then
               as
               it
               belongs
               to
               the
               diffusive
               .
            
             Because
             no
             further
             right
             can
             be
             derived
             from
             any
             then
             they
             had
             themselves
             .
             Therefore
             supposing
             a
             promise
             of
             Infallibility
             made
             to
             the
             Church
             ,
             it
             is
             necessary
             to
             know
             in
             what
             way
             and
             manner
             that
             promise
             belongs
             to
             it
             ;
             for
             in
             no
             other
             way
             and
             manner
             can
             it
             belong
             to
             the
             Council
             which
             represents
             it
             .
             If
             therefore
             the
             
               Churches
               Infallibility
            
             lyes
             only
             in
             Fundamentals
             ,
             the
             Councils
             Infallibility
             can
             extend
             no
             further
             .
             If
             the
             
               Churches
               Infallibility
            
             doth
             not
             imply
             ,
             that
             all
             the
             Church
             or
             the
             
               major
               part
            
             should
             be
             Infallible
             ,
             but
             that
             though
             the
             
               major
               part
            
             err
             ,
             yet
             all
             the
             Church
             shall
             not
             ,
             then
             neither
             can
             it
             be
             true
             of
             a
             
               General
               
               Council
            
             ,
             that
             all
             ,
             or
             the
             
               major
               part
            
             should
             be
             Infallible
             ,
             but
             only
             that
             there
             should
             be
             no
             such
             
               General
               Council
            
             ,
             wherein
             all
             the
             Bishops
             should
             erre
             .
             But
             then
             this
             is
             utterly
             destructive
             to
             the
             Infallibility
             of
             the
             Decrees
             of
             
               General
               Councils
            
             ,
             for
             those
             must
             pass
             by
             the
             
               major
               part
            
             of
             the
             Votes
             :
             Which
             Canus
             ,
             one
             of
             the
             acutest
             of
             our
             adversaries
             ,
             was
             sensible
             of
             ,
             and
             grants
             ,
             
               that
               the
               major
               part
               in
               a
               General
               Council
               may
               erre
               ,
               and
               the
               lesser
               part
               hold
               the
               truth
               ;
               but
               then
               ,
            
             he
             saith
             ,
             
               That
               the
               Pope
               is
               not
               bound
               to
               follow
               the
               major
               part
               .
            
             
             Which
             is
             expresly
             to
             take
             away
             any
             pretext
             of
             Infallibility
             from
             the
             Decrees
             of
             the
             Council
             ,
             and
             place
             it
             wholly
             in
             the
             Pope
             :
             And
             ,
             Why
             may
             not
             then
             the
             Pope
             and
             a
             
               Provincial
               Council
            
             be
             as
             Infallible
             ,
             as
             the
             Pope
             and
             the
             
               lesser
               part
            
             of
             a
             
               General
               Council
            
             ?
             What
             then
             do
             the
             promises
             of
             Infallibility
             to
             the
             Council
             signifie
             ,
             if
             the
             
               major
               part
            
             may
             definitively
             erre
             ?
             And
             therefore
             Bellarmin
             likes
             not
             this
             Answer
             ,
             as
             being
             too
             plain
             and
             open
             ,
             but
             gives
             another
             as
             destructive
             to
             the
             Councils
             Infallibility
             ,
             as
             this
             is
             .
             Which
             is
             ,
             
               that
               in
               case
               the
               major
               part
               doth
               resist
               the
               better
               in
               a
               General
               Council
               ,
               as
               in
               that
               of
            
             Ariminum
             ,
             
               and
               the
               second
               at
            
             Ephesus
             ,
             
             
               yet
               that
               it
               cannot
               conquer
               it
               .
            
             How
             so
             ?
             Doth
             it
             not
             conquer
             it
             when
             the
             Decrees
             are
             passed
             by
             the
             
               major
               part
               ?
               No
            
             ,
             saith
             he
             ,
             
               for
               these
               Decrees
               are
               afterwards
               made
               void
               .
            
             Very
             good
             :
             But
             then
             ,
             I
             suppose
             in
             the
             Council
             ,
             the
             
               major
               part
            
             did
             conquer
             ,
             although
             not
             after
             .
             But
             by
             whom
             are
             they
             made
             void
             ?
             
               By
               him
               to
               whom
               it
               belongs
               to
               confirm
               his
               Brethren
               ,
            
             saith
             Bellarmin
             .
             Well
             ,
             but
             the
             skill
             is
             ,
             to
             know
             who
             that
             is
             in
             this
             case
             ,
             who
             can
             reverse
             the
             Decree
             of
             the
             
               representative
               body
            
             of
             the
             Church
             under
             the
             plea
             of
             
               confirming
               his
               Brethren
            
             ?
             If
             it
             be
             the
             Pope
             ,
             Who
             reversed
             the
             Decrees
             of
             the
             Council
             of
             Sirmium
             ,
             to
             which
             the
             Pope
             subscribed
             ?
             And
             for
             that
             of
             Ariminum
             and
             
               Selencia
               ,
               Hilary
            
             did
             more
             to
             reverse
             it
             ,
             than
             ever
             the
             Pope
             did
             .
             Therefore
             others
             say
             ,
             It
             is
             in
             the
             Churches
             power
             to
             make
             void
             the
             Decrees
             of
             
               General
               Councils
            
             ,
             as
             she
             did
             the
             Decrees
             of
             the
             
               Arrian
               Councils
            
             .
             If
             so
             ,
             then
             we
             plainly
             see
             ,
             the
             Infallibility
             doth
             not
             lye
             in
             the
             representative
             ,
             but
             in
             the
             
               diffusive
               body
            
             of
             the
             Church
             still
             ;
             if
             that
             hath
             the
             power
             to
             avoid
             and
             repeal
             the
             Decrees
             of
             
               General
               Councils
            
             .
             So
             that
             all
             the
             Infallibility
             of
             Councils
             is
             meerly
             probationary
             ,
             and
             stands
             to
             the
             good
             liking
             and
             consent
             of
             the
             
               d●ffusive
               body
            
             of
             the
             Church
             .
             By
             which
             means
             the
             Decrees
             of
             a
             
               Provincial
               Council
            
             being
             accepted
             by
             the
             Church
             ,
             are
             as
             Infallible
             as
             of
             a
             General
             .
             But
             in
             all
             these
             waies
             ,
             there
             is
             no
             proper
             Infallibility
             at
             all
             in
             the
             
               major
               part
            
             of
             a
             
               General
               Council
            
             ,
             but
             it
             wholly
             lyes
             either
             in
             the
             Pope
             ,
             or
             in
             the
             
               diffusive
               body
            
             of
             the
             Church
             still
             .
          
           
             3.
             
             
               If
               these
               places
               which
               mention
               a
               promise
               of
               Infallibility
               to
               the
               Church
               ,
               must
               imply
               the
               Infallibility
               of
               General
               Councils
               ,
               as
               the
               Churches
               representative
               ,
               then
               it
               will
               thence
               follow
               ,
               that
               the
               Decrees
               of
               General
               Councils
               are
               Infallible
               ,
               whether
               the
               Pope
               confirm
               them
               or
               no.
            
             For
             the
             Infallibility
             is
             not
             promised
             at
             all
             
               mediante
               Papâ
            
             ,
             but
             
               virtute
               Ecclesiae
            
             ;
             for
             if
             they
             be
             infallible
             as
             representing
             the
             Church
             ,
             they
             are
             Infallible
             ,
             whether
             there
             be
             any
             Pope
             or
             no
             :
             for
             the
             Pope
             doth
             not
             make
             them
             more
             represent
             the
             Church
             than
             they
             did
             before
             .
             And
             this
             is
             very
             well
             understood
             and
             proved
             by
             those
             ,
             who
             from
             these
             promises
             to
             the
             Church
             ,
             and
             from
             that
             Infallibility
             consequent
             upon
             it
             (
             by
             their
             adversaries
             confession
             )
             to
             a
             
               General
               Council
            
             ,
             do
             inferr
             the
             Councils
             Authority
             to
             be
             above
             the
             Popes
             .
             Which
             is
             a
             just
             and
             necessary
             consequence
             from
             this
             assertion
             ,
             That
             the
             priviledges
             of
             the
             
               Vniversal
               Church
            
             ,
             are
             by
             vertue
             of
             its
             representation
             in
             a
             
               General
               Council
            
             .
             Which
             Doctrine
             was
             asserted
             by
             the
             Councils
             of
             Constance
             ,
             and
             Basil
             ,
             and
             by
             the
             
               Sorbonne
               Doctors
            
             ,
             till
             their
             being
             Jesuited
             of
             late
             .
             Who
             have
             therefore
             
             asserted
             ,
             that
             it
             might
             be
             as
             lawful
             to
             call
             in
             question
             the
             Decrees
             of
             the
             Council
             of
             Trent
             ,
             as
             of
             those
             
               two
               Councils
            
             .
             And
             whereas
             their
             adversaries
             object
             ,
             That
             this
             is
             not
             
               de
               fide
            
             :
             they
             answer
             ,
             It
             is
             impossible
             but
             that
             it
             should
             be
             
               de
               fide
            
             ,
             since
             it
             is
             decreed
             by
             
               General
               Councils
            
             .
             For
             ,
             say
             they
             ,
             Were
             the
             Fathers
             at
             Constance
             and
             Basil
             ,
             acted
             by
             any
             other
             Spirit
             ,
             than
             those
             at
             Nicaea
             ,
             and
             Ephesus
             ?
             Why
             may
             not
             then
             the
             Council
             of
             Trent
             be
             opposed
             as
             well
             as
             them
             ?
             For
             if
             there
             be
             any
             difference
             ,
             they
             had
             much
             the
             advantage
             .
             In
             the
             Council
             of
             Constance
             (
             say
             they
             )
             two
             Popes
             were
             present
             ,
             all
             the
             Cardinals
             ,
             two
             Patriarchs
             of
             Constantinople
             ,
             and
             Antioch
             ,
             and
             the
             Emperour
             himself
             ,
             and
             the
             Legats
             of
             all
             Christian
             Princes
             ;
             and
             besides
             all
             this
             ,
             it
             was
             confirmed
             by
             
               Pope
               Martin
            
             ,
             and
             the
             Acts
             of
             Confirmation
             extant
             in
             the
             45.
             
             Session
             .
             And
             so
             the
             Council
             of
             Basil
             was
             begun
             ,
             according
             to
             the
             Decrees
             of
             the
             Councils
             of
             Constance
             and
             Pisa
             ,
             and
             by
             vertue
             of
             the
             Bulls
             of
             Martin
             and
             Eugenius
             ;
             and
             the
             
               Popes
               Legats
            
             were
             presidents
             in
             it
             .
             So
             that
             if
             
               General
               Councils
            
             be
             Infallible
             ,
             it
             must
             be
             
               de
               fide
               Catholicâ
            
             ,
             that
             their
             Authority
             is
             above
             the
             Pope's
             :
             And
             if
             so
             ,
             their
             Infallibility
             cannot
             depend
             upon
             his
             Confirmation
             .
             Now
             ,
             if
             we
             search
             into
             the
             grounds
             on
             which
             they
             build
             this
             power
             of
             
               General
               Councils
            
             independently
             on
             the
             Pope
             ,
             we
             shall
             find
             they
             derive
             it
             wholly
             from
             those
             places
             of
             Scripture
             ,
             which
             speak
             so
             much
             concerning
             the
             Church
             and
             Councils
             ,
             as
             is
             agreed
             on
             both
             sides
             .
             And
             therefore
             
               Aeneas
               Sylvius
            
             (
             afterwards
             Pius
             2.
             )
             sayes
             ,
             
             
               That
               is
               not
               the
               less
            
             de
             fide
             ,
             
               because
               it
               is
               contradicted
               by
               some
               ,
               since
               it
               is
               founded
               on
               the
               promises
               of
               Christ
               concerning
               the
               Church
               .
            
             Since
             therefore
             the
             Pope
             himself
             is
             but
             
               Filius
               Ecclesiae
            
             ,
             and
             the
             Church
             is
             
               Sponsa
               Christi
            
             ;
             they
             say
             ,
             It
             is
             unreasonable
             that
             the
             Son
             of
             the
             Church
             should
             not
             be
             subject
             to
             the
             Spouse
             of
             Christ.
             If
             therefore
             these
             promises
             concerning
             the
             Church
             ,
             inferr
             an
             Infallibility
             in
             it
             ,
             and
             that
             Infallibility
             be
             in
             a
             
               General
               Council
            
             ,
             as
             representing
             the
             Church
             ;
             it
             follows
             thence
             ,
             that
             Councils
             must
             be
             in
             themselves
             Infallible
             ,
             whether
             confirmed
             by
             the
             Pope
             or
             no.
             And
             we
             may
             see
             ,
             how
             little
             this
             Opinion
             of
             Infallibility
             of
             
               General
               Councils
            
             is
             like
             to
             stand
             between
             them
             ,
             by
             the
             Answers
             which
             are
             given
             by
             those
             of
             the
             other
             party
             ,
             who
             mak●●he
             Popes
             Confirmation
             necessary
             to
             the
             Infallibility
             of
             the
             Council
             .
             For
             Canus
             expresly
             saith
             ,
             
               That
               the
               Council
               is
               said
               to
               be
               Infallible
               in
               no
               other
               sense
               than
               the
               Church
               is
               ,
            
             i.
             e.
             
               in
               those
               things
               wherein
               all
               agreed
               ,
               and
               not
               the
               major
               part
               .
               Bellarmin
            
             likes
             not
             this
             ;
             For
             ,
             saith
             he
             ,
             
               if
               the
               major
               part
               of
               the
               Council
               erre
               ,
            
             
             
               the
               Council
               must
               of
               necessity
               erre
               ;
               for
               that
               which
               properly
               belongs
               to
               the
               Council
               ,
               is
               ,
               Passing
               judgement
               in
               matter
               of
               Faith
               ,
               or
               making
               Decrees
               :
               now
               ,
               if
               that
               were
               not
               the
               lawful
               Decree
               of
               the
               Council
               ,
               which
               is
               made
               by
               the
               major
               part
               ,
               there
               never
               could
               be
               a
               lawful
               Decree
               ,
               for
               none
               passes
               without
               some
               dissenting
               :
               and
               therefore
               he
               denies
               that
               the
               Council
               doth
               fully
               represent
               the
               Church
               without
               the
               Pope
               .
            
             So
             that
             on
             both
             sides
             we
             see
             ,
             how
             pregnant
             these
             proofs
             are
             for
             the
             
               Councils
               Infallibility
            
             ,
             when
             one
             saith
             ,
             That
             if
             they
             be
             understood
             of
             the
             Church
             ,
             the
             
               Councils
               Infallibility
            
             doth
             not
             want
             the
             Popes
             Confirmation
             ,
             the
             other
             to
             make
             the
             
               Popes
               Confirmation
            
             necessary
             ,
             denies
             such
             an
             absolute
             representation
             of
             the
             Church
             in
             the
             Council
             .
             If
             then
             the
             Council
             doth
             represent
             the
             Church
             ,
             it
             is
             Infallible
             ,
             although
             not
             
               confirmed
               by
               the
               Pope
            
             ,
             if
             it
             doth
             not
             ,
             then
             the
             promises
             made
             to
             the
             Church
             cannot
             belong
             to
             the
             
               General
               Council
            
             .
             Thus
             I
             have
             shewed
             you
             ,
             how
             far
             these
             places
             concerning
             (
             as
             you
             say
             )
             the
             Infallibility
             of
             the
             Church
             ,
             are
             ,
             from
             proving
             the
             Infallibility
             of
             
               General
               Councils
            
             .
          
           
             
             But
             ,
             though
             these
             general
             places
             concerning
             the
             Church
             ,
             may
             not
             so
             clearly
             prove
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             yet
             ,
             you
             say
             ,
             
               There
               are
               
               some
               particular
               places
               to
               this
               purpose
               .
               Which
               are
               ,
            
             Mat.
             18.20
             .
             and
             Act.
             15.28
             .
             Which
             not
             having
             been
             handled
             already
             ,
             I
             must
             follow
             you
             more
             closely
             in
             the
             examination
             of
             them
             .
             The
             first
             place
             is
             ,
             Mat.
             18.20
             .
             
               Where
               two
               or
               three
               are
               gathered
               together
               in
               my
               name
               ,
               there
               am
               I
               in
               the
               midst
               of
               them
               .
            
             The
             substance
             of
             the
             argument
             from
             this
             place
             ,
             his
             Lordship
             thus
             repeats
             from
             
               Bellarmin
               .
               The
               strength
               of
               the
               argument
               is
               not
               taken
               from
               these
               words
               alone
               ,
            
             
             
               but
               as
               they
               are
               continued
               with
               the
               former
               ,
               and
               that
               the
               argument
               is
               drawn
            
             à
             minori
             ad
             majus
             ,
             
               from
               the
               less
               to
               the
               greater
               ,
               thus
               .
               If
               two
               or
               three
               gathered
               in
               my
               name
               ,
               do
               alwaies
               obtain
               that
               which
               they
               ask
               at
               Gods
               hands
               ,
            
             viz.
             
               wisdom
               and
               knowledge
               of
               those
               things
               which
               are
               necessary
               for
               them
               :
               How
               much
               more
               shall
               all
               the
               Bishops
               gathered
               together
               in
               Council
               ,
               alwaies
               obtain
               wisdom
               and
               knowledge
               ,
               to
               judge
               those
               things
               ,
               which
               belong
               to
               the
               direction
               of
               the
               whole
               Church
               ?
            
             To
             which
             his
             Lordship
             answers
             ,
             
               That
               there
               is
               very
               little
               strength
               in
               these
               words
               ,
               either
               considered
               alone
               ,
               being
               generally
               interpreted
               by
               the
               Fathers
               ,
               of
               consent
               in
               prayer
               ,
               or
               with
               the
               argument
            
             à
             minori
             ad
             majus
             ,
             1.
             
             
               Because
               ,
               though
               that
               argument
               hold
               in
               natural
               or
               necessary
               things
               ,
               yet
               not
               in
               voluntary
               or
               promised
               things
               ,
               or
               things
               which
               depend
               upon
               their
               institution
               .
            
             2.
             
             
               Because
               it
               follows
               not
               ,
               but
               where
               ,
               and
               so
               far
               as
               ,
               the
               thing
               upon
               which
               the
               argument
               is
               founded
               ,
               agrees
               to
               the
               less
               :
               Now
               this
               Infallibility
               doth
               not
               belong
               to
               the
               lesser
               Congregation
               ,
               and
               therefore
               cannot
               be
               inferred
               as
               to
               the
               greater
               .
            
             3.
             
             
               Because
               it
               depends
               upon
               conditions
               here
               supposed
               of
               being
               gathered
               together
               in
               the
               name
               of
               Christ
               ,
               and
               therefore
               supposing
               Infallibility
               promised
               these
               conditions
               here
               implied
               ,
               must
               be
               known
               before
               such
               a
               Congregation
               can
               be
               known
               to
               be
               Infallible
               .
            
             4.
             
             
               Because
               Christs
               promise
               of
               presence
               in
               the
               midst
               of
               them
               ,
               is
               only
               to
               grant
               ,
               what
               he
               shall
               find
               to
               be
               fit
               for
               them
               ,
               not
               infallibly
               whatsoever
               they
               shall
               think
               fit
               to
               ask
               for
               themselves
               .
            
             5.
             
             Because
             Gregory
             de
             Valentiâ
             and
             Stapleton
             
               confess
               ,
               that
               this
               place
               doth
               not
               properly
               belong
               to
               prove
               an
               Infallible
               certainty
               of
               any
               sentence
               in
               which
               more
               agree
               in
               the
               name
               of
               Christ
               ,
               but
               to
               the
               efficacy
               of
               consent
               for
               obtaining
               that
               which
               more
               shall
               pray
               for
               in
               the
               name
               of
               Christ
               ,
               if
               at
               least
               that
               be
               for
               their
               souls
               health
               .
               For
               else
               it
               would
               hence
               follow
               ,
               that
               not
               only
               the
               definition
               of
               a
               General
               Council
               ,
               but
               even
               of
               a
               Provincial
               ;
               nay
               ,
               of
               two
               or
               three
               Bishops
               gathered
               together
               ,
               is
               valid
               ,
               and
               that
               without
               the
               Popes
               consent
               .
            
             The
             utmost
             I
             can
             make
             of
             your
             reply
             to
             these
             Answers
             ,
             lyes
             in
             this
             ,
             
               That
               you
               grant
               that
               primarily
               and
               directly
               our
               Saviour
               doth
               not
               intend
               that
               particular
               Infallibility
               ,
               and
               this
               is
               that
               which
            
             Gregory
             and
             Stapleton
             assert
             ;
             
             
               but
               only
               that
               he
               signified
               in
               general
               ,
               that
               he
               would
               be
               present
               with
               his
               Church
               ,
               and
               all
               faithful
               people
               gathered
               together
               in
               his
               name
               ,
               so
               often
               ,
               and
               so
               far
               ,
               as
               their
               necessities
               required
               his
               presence
               ,
               they
               duly
               imploring
               it
               .
               But
               yet
               the
               argument
               holds
               for
               the
               Infallibility
               of
               General
               Councils
               ,
               and
               not
               National
               or
               Provincial
               ,
               because
               the
               necessities
               of
               the
               Church
               require
               one
               ,
               and
               not
               the
               other
               :
               and
               that
               it
               will
               follow
            
             à
             minori
             ad
             majus
             ,
             
               in
               things
               promised
               ,
               as
               well
               as
               natural
               ,
               where
               the
               motive
               is
               increased
               ,
               and
               neither
               goodness
               nor
               power
               wanting
               in
               the
               promiser
               .
            
             But
             all
             this
             depends
             on
             a
             false
             supposition
             ,
             viz.
             that
             there
             is
             a
             necessity
             of
             Infallibility
             to
             continue
             in
             the
             Church
             ,
             and
             that
             all
             persons
             are
             bound
             to
             believe
             the
             Decrees
             of
             the
             Councils
             to
             be
             the
             
               Infallible
               Oracles
            
             of
             truth
             :
             but
             we
             say
             ,
             neither
             of
             these
             are
             necessary
             in
             the
             Church
             ,
             and
             therefore
             you
             have
             no
             ground
             to
             extend
             this
             promise
             of
             Christs
             presence
             to
             the
             
               Infallibility
               of
               Councils
            
             .
             For
             you
             are
             not
             to
             extend
             the
             power
             and
             goodness
             of
             Christ
             as
             far
             as
             you
             shall
             judge
             fitting
             ,
             but
             as
             far
             only
             as
             he
             hath
             promised
             to
             extend
             it
             .
             For
             otherwise
             it
             would
             be
             far
             more
             for
             the
             peace
             and
             unity
             of
             the
             Church
             ,
             if
             every
             particular
             Congregation
             had
             this
             Infallibility
             ,
             than
             if
             only
             
               General
               Councils
            
             had
             it
             :
             Because
             by
             that
             means
             ,
             many
             
             disputes
             about
             the
             
               authority
               ,
               calling
            
             ,
             and
             proceedings
             of
             
               General
               Councils
            
             would
             be
             prevented
             :
             Nay
             ,
             it
             might
             be
             extended
             much
             further
             ,
             for
             by
             this
             argument
             from
             the
             goodness
             and
             power
             of
             Christ
             ,
             you
             might
             ,
             for
             all
             that
             I
             can
             see
             ,
             inferr
             with
             more
             force
             ,
             that
             every
             true
             Christian
             should
             be
             Infallible
             ,
             and
             so
             there
             be
             no
             need
             of
             any
             Councils
             at
             all
             .
             For
             ,
             whatever
             argument
             you
             can
             produce
             ,
             why
             
               Christ's
               goodness
            
             should
             extend
             to
             make
             
               Councils
               Infallible
            
             ,
             it
             will
             much
             more
             hold
             as
             to
             the
             other
             ;
             for
             the
             peace
             ,
             and
             unity
             of
             the
             Church
             would
             be
             far
             better
             secured
             this
             way
             .
             If
             you
             say
             that
             experience
             shews
             ,
             
               Christ
               never
               intended
               this
               by
               the
               errours
               of
               particular
               men
               in
               all
               ages
               :
            
             To
             the
             same
             purpose
             we
             answer
             you
             as
             to
             Councils
             ,
             that
             large
             experience
             shews
             ,
             that
             when
             Bishops
             have
             solemnly
             met
             in
             Council
             ,
             they
             have
             been
             grosly
             deceived
             ;
             as
             you
             confess
             in
             all
             the
             
               Arrian
               Councils
            
             .
             If
             your
             argument
             would
             have
             ever
             held
             from
             the
             power
             and
             goodness
             of
             Christ
             ;
             Would
             it
             not
             have
             held
             at
             that
             time
             ,
             when
             so
             great
             a
             matter
             of
             Faith
             was
             under
             debate
             ?
             If
             Christ
             therefore
             suffered
             so
             many
             Bishops
             so
             grosly
             to
             erre
             ,
             in
             a
             matter
             of
             such
             importance
             ,
             wherein
             the
             Church
             was
             so
             highly
             concerned
             ,
             How
             can
             you
             inferr
             from
             his
             power
             and
             goodness
             ,
             that
             he
             will
             never
             suffer
             
               General
               Councils
            
             to
             erre
             .
             If
             you
             answer
             ,
             
               That
               these
               erred
               for
               not
               observing
               the
               conditions
               requisite
               in
               order
               to
               Christs
               hearing
               them
               ,
            
             viz.
             
               that
               they
               were
               not
               met
               in
               the
               name
               of
               Christ
               ,
               did
               not
               come
               without
               prejudice
               ,
               nor
               rely
               on
               Divine
               Assistance
               .
            
             I
             pray
             take
             the
             same
             Answer
             as
             to
             all
             other
             Councils
             ,
             that
             we
             cannot
             know
             that
             Christ
             hears
             them
             ,
             or
             that
             they
             are
             Infallible
             ,
             till
             we
             are
             assured
             of
             their
             performance
             of
             the
             conditions
             requisite
             in
             order
             to
             that
             Infallibility
             .
             And
             when
             you
             can
             assure
             us
             ,
             that
             such
             a
             Council
             met
             together
             in
             the
             name
             of
             Christ
             ,
             and
             came
             meerly
             with
             a
             desire
             to
             find
             out
             truth
             ,
             and
             relyed
             wholly
             on
             his
             assistance
             for
             it
             ,
             we
             do
             not
             so
             much
             distrust
             the
             power
             and
             goodness
             of
             Christ
             ,
             as
             to
             think
             he
             will
             suffer
             them
             to
             be
             deceived
             .
             For
             we
             know
             upon
             those
             conditions
             he
             will
             not
             suffer
             any
             good
             man
             to
             erre
             ,
             much
             less
             an
             Assembly
             of
             them
             met
             in
             a
             
               General
               Council
            
             .
             But
             here
             you
             have
             the
             hardest
             task
             of
             all
             lying
             upon
             you
             ,
             which
             is
             ,
             to
             prove
             that
             a
             
               General
               Council
            
             hath
             observed
             all
             these
             conditions
             ,
             without
             which
             nothing
             can
             be
             inferred
             from
             this
             place
             ,
             as
             to
             Christs
             being
             in
             any
             sense
             
               in
               the
               midst
               of
               them
            
             .
          
           
             The
             last
             place
             mentioned
             for
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             is
             that
             ,
             Act.
             15.28
             .
             
             
               Where
               the
               Apostles
               say
               of
               themselves
               ,
               and
               the
               Council
               held
               by
               them
               ;
               It
               seems
               good
               to
               the
               Holy
               Ghost
               ,
            
             
             
               and
               to
               us
               .
               And
            
             ,
             saith
             his
             Lordship
             ,
             
               they
               might
               well
               say
               it
               .
               For
               they
               had
               infallibly
               the
               assistance
               of
               the
               Holy
               Ghost
               ,
               and
               kept
               close
               to
               his
               direction
               .
               But
               there
               is
               a
               great
               deal
               of
               difference
               between
               them
               and
               succeeding
               Councils
               ,
               who
               never
               arrogated
               this
               to
               their
               definitions
               ,
               though
               they
               presumed
               of
               the
               assistance
               of
               the
               Holy
               Ghost
               ;
               and
               though
               that
               form
               might
               be
               used
               ,
               yet
               they
               did
               not
               assume
               such
               an
               Infallibility
               to
               themselves
               ,
               as
               the
               Apostles
               had
               .
               And
               therefore
               it
               is
               little
               less
               than
               blasphemy
               in
            
             Stapleton
             ,
             
               to
               say
               ,
               That
               the
               Decrees
               of
               Councils
               are
               the
               very
               Oracles
               of
               the
               Holy
               Ghost
               .
               And
               ,
               that
               all
               Councils
               are
               not
               so
               Infallible
               ,
               as
               was
               this
               of
               the
               Apostles
               ,
               nor
               the
               causes
               handled
               in
               them
               ,
               as
               there
               they
               were
               ,
               is
               manifest
               by
               the
               ingenuous
               confession
               of
            
             Ferus
             
               to
               that
               purpose
            
             .
             This
             is
             the
             substance
             of
             his
             Lordships
             Answer
             to
             this
             place
             .
             Which
             you
             think
             to
             take
             off
             by
             saying
             ,
             
               That
               there
               's
               no
               essential
               difference
               between
               the
               certainty
               of
               the
               things
               determined
               by
               the
               Apostles
               ,
            
             
             
               and
               those
               decided
               by
               a
               General
               Council
               ,
               confirmed
               by
               the
               Roman
               Bishop
               :
               and
               though
               after-Councils
               use
               not
               the
               same
               expression
               in
               terms
               ,
               yet
               they
               do
               it
               in
               effect
               ,
               by
               enjoyning
               the
               belief
               of
               their
               decisions
               under
               the
               pain
               of
               Anathema
               .
            
             If
             this
             be
             the
             meaning
             of
             the
             Anathema's
             of
             Councils
             ,
             there
             had
             need
             indeed
             be
             no
             great
             difference
             between
             
             the
             
               Apostles
               Decrees
            
             ,
             and
             theirs
             .
             But
             this
             had
             need
             be
             very
             well
             proved
             ;
             and
             so
             it
             is
             by
             you
             :
             for
             you
             produce
             
               several
               expressions
               of
            
             Cyril
             ,
             Athanasius
             ,
             Austin
             ,
             Leo
             ,
             Gregory
             ,
             
               and
               some
               others
            
             (
             out
             of
             
               Bellarmin
               )
               in
               which
               they
               magnifie
               the
               Decrees
               of
               General
               Councils
               ,
               calling
               them
               a
               Divine
               Oracle
               ,
               a
               Sentence
               inspired
               by
               the
               Holy
               Ghost
               ,
               not
               to
               be
               retracted
               ,
            
             and
             some
             others
             to
             the
             same
             purpose
             ,
             
               by
               which
               you
               vindicate
            
             Stapleton
             ,
             
               and
               tell
               us
               ,
               he
               said
               no
               more
               than
               the
               Fathers
               had
               done
               before
               him
               .
            
             Yet
             all
             this
             is
             far
             from
             any
             vindication
             of
             Stapleton
             ,
             or
             proving
             your
             assertion
             as
             to
             the
             equal
             certainty
             of
             the
             Decrees
             of
             Councils
             ,
             and
             of
             the
             Apostles
             .
             For
             the
             ground
             of
             all
             those
             expressions
             ,
             and
             several
             others
             of
             the
             same
             nature
             ,
             was
             not
             the
             supposition
             of
             any
             
               inherent
               Infallibility
            
             in
             the
             Decrees
             of
             
               General
               Councils
            
             ,
             but
             their
             great
             assurance
             of
             the
             truth
             of
             that
             Doctrine
             ,
             which
             was
             determined
             by
             those
             first
             
               General
               Councils
            
             .
             For
             although
             I
             am
             far
             enough
             from
             believing
             the
             Council
             of
             Trent
             Infallible
             ,
             yet
             if
             that
             had
             determined
             the
             same
             points
             of
             Faith
             ,
             which
             were
             determined
             in
             the
             first
             
               four
               General
               Councils
            
             ,
             and
             nothing
             else
             ;
             I
             might
             have
             said
             ,
             
               That
               the
               Decree
               of
               that
               Council
               was
               a
               Holy
               and
               Divine
               Oracle
               ,
               a
               Sentence
               inspired
               by
               the
               Holy
               Ghost
               ,
               &c.
            
             not
             that
             I
             thought
             the
             Council
             in
             the
             least
             Infallible
             ,
             in
             determining
             these
             things
             ;
             but
             that
             they
             were
             of
             themselves
             
               Divine
               Truths
            
             ,
             which
             the
             Council
             determined
             .
             And
             in
             this
             sense
             Athanasius
             might
             well
             term
             the
             definition
             of
             the
             Nicene-Council
             against
             
               Arius
               ,
               the
               word
               of
               our
               Lord
               which
               endureth
               for
               ever
            
             ;
             and
             Constantine
             stile
             it
             a
             
               coelestial
               mandate
            
             ;
             and
             
               Gregory
               might
               reverence
               the
               four
               first
               Councils
               ,
               as
               the
               four
               Gospels
            
             (
             though
             Bellarmin
             tells
             you
             ,
             that
             expression
             must
             be
             taken
             in
             a
             qualified
             sense
             )
             yet
             all
             these
             ,
             and
             any
             other
             of
             a
             like
             nature
             ,
             I
             say
             ,
             import
             no
             more
             than
             that
             they
             were
             fully
             assured
             ,
             the
             matters
             decreed
             by
             them
             ,
             were
             revealed
             by
             God
             in
             his
             Word
             ,
             and
             not
             that
             they
             believed
             that
             they
             became
             such
             holy
             and
             divine
             Oracles
             ,
             meerly
             by
             the
             
               Councils
               definition
            
             .
             For
             the
             contrary
             might
             be
             abundantly
             manifested
             by
             many
             expressions
             in
             them
             quite
             to
             another
             purpose
             :
             and
             if
             ,
             instead
             of
             all
             the
             rest
             ,
             you
             will
             but
             read
             Athanasius
             and
             Hilary
             concerning
             Councils
             ,
             you
             will
             find
             your self
             strangely
             deceived
             ,
             if
             you
             believed
             they
             ever
             thought
             them
             Infallible
             .
             What
             you
             add
             afterwards
             ,
             
             
               that
               it
               is
               sufficient
               that
               there
               be
               a
               real
               Infallibility
               ,
               though
               not
               like
               to
               that
               of
               the
               Apostles
               ,
            
             will
             not
             be
             sufficient
             for
             me
             ,
             till
             you
             can
             shew
             me
             the
             degrees
             of
             Infallibility
             ;
             for
             ,
             I
             will
             promise
             you
             ,
             if
             you
             can
             once
             prove
             that
             
               Councils
               are
               really
               Infallible
            
             ,
             I
             shall
             not
             stick
             to
             say
             ,
             That
             they
             are
             
               alike
               Infallible
            
             with
             the
             Apostles
             .
             As
             for
             
               your
               discarding
            
             Ferus
             
               as
               a
               prohibited
               Authour
            
             ,
             it
             only
             shews
             the
             great
             integrity
             of
             the
             man
             ,
             who
             spoke
             too
             much
             truth
             to
             be
             born
             by
             the
             tender
             ears
             of
             the
             
               Roman
               Inquisition
            
             .
          
           
             Before
             I
             had
             proceeded
             any
             further
             ,
             I
             had
             thought
             (
             because
             of
             a
             former
             promise
             )
             to
             have
             looked
             back
             to
             the
             place
             ,
             
             where
             you
             speak
             in
             vindication
             of
             the
             
               decretal
               Epistles
            
             ;
             but
             because
             you
             only
             referr
             to
             Turrianus
             his
             defence
             of
             them
             ,
             I
             shall
             only
             return
             you
             an
             equal
             courtesie
             ,
             and
             referr
             you
             to
             the
             abundantly
             sufficient
             Answer
             to
             him
             by
             
               David
               Blondel
            
             .
             One
             would
             have
             thought
             you
             should
             have
             been
             ashamed
             of
             so
             notorious
             an
             imposture
             as
             those
             
               decretal
               Epistles
            
             are
             ;
             but
             we
             see
             ,
             what
             shifts
             a
             bad
             cause
             puts
             you
             upon
             ,
             that
             such
             men
             as
             
               Ferus
               ,
               Cassander
               ,
               Erasmus
            
             ,
             are
             under
             an
             
               Index
               Expurgatorius
            
             ,
             but
             the
             
               decretal
               Epistles
            
             must
             be
             still
             justified
             ;
             but
             he
             that
             doth
             not
             see
             the
             reasons
             of
             these
             proceedings
             ,
             wants
             a
             greater
             
               Index
               Expurgatorius
            
             for
             his
             brains
             ,
             than
             ever
             they
             did
             for
             their
             Books
             .
          
           
             We
             return
             therefore
             to
             our
             present
             subject
             ,
             and
             having
             manifested
             ,
             
             how
             far
             the
             Infallibility
             of
             
               General
               Councils
            
             is
             from
             being
             grounded
             
               on
               the
               
               veracity
               of
               Divine
               promises
               ,
            
             as
             you
             pretend
             without
             ground
             ;
             we
             now
             proceed
             to
             the
             consent
             of
             the
             Church
             ,
             as
             to
             this
             subject
             :
             which
             his
             Lordship
             speaks
             to
             in
             the
             next
             Consideration
             .
             Which
             is
             ,
             
               That
               all
               agree
               that
               the
               Church
               in
               general
               can
               never
               err
               from
               the
               Faith
               necessary
               to
               salvation
            
             ;
             
             
               but
               there
               is
               not
               the
               like
               consent
               that
               General
               Councils
               cannot
               err
               .
            
             Whether
             Waldensis
             asserting
             ,
             
               that
               General
               Councils
               may
               err
            
             ,
             speak
             of
             such
             Councils
             as
             are
             accounted
             unlawful
             or
             no
             ,
             is
             not
             much
             material
             ;
             since
             ,
             as
             his
             Lordship
             sayes
             ,
             
               The
               Fathers
               having
               to
               do
               with
               so
               many
               Hereticks
               ,
               and
               so
               many
               of
               them
               opposing
               Church
               authority
               ,
               did
               never
               in
               the
               condemnation
               of
               those
               Hereticks
               utter
               this
               proposition
               ,
               That
               a
               General
               Council
               cannot
               err
               .
               And
               supposing
               that
               no
               General
               Council
               had
               erred
               in
               any
               matter
               of
               moment
               to
               this
               day
               ,
               which
               will
               not
               be
               found
               true
               ,
               yet
               this
               would
               not
               have
               followed
               ,
               that
               it
               is
               therefore
               Infallible
               and
               cannot
               err
               .
            
             And
             to
             shew
             that
             St.
             Augustin
             puts
             a
             manifest
             difference
             between
             the
             rules
             of
             Scripture
             and
             the
             definitions
             of
             men
             ,
             he
             produceth
             that
             noted
             place
             in
             him
             ,
             wherein
             he
             so
             fully
             asserts
             the
             prerogative
             of
             Scripture
             above
             all
             the
             writings
             of
             men
             or
             definitions
             of
             Councils
             :
             Which
             ,
             because
             it
             will
             be
             often
             refer'd
             to
             ,
             I
             have
             cited
             at
             large
             in
             the
             margin
             ,
             
             but
             his
             Lordship
             gives
             the
             sum
             of
             it
             in
             these
             words
             .
             
               That
               whatsoever
               is
               found
               written
               in
               Scripture
               ,
               may
               neither
               be
               doubted
               nor
               disputed
               ,
               whether
               it
               be
               true
               or
               right
               .
               But
               the
               letters
               of
               Bishops
               may
               not
               only
               be
               disputed
               ,
               but
               corrected
               by
               Bishops
               that
               are
               more
               learned
               and
               wise
               then
               they
               ,
               or
               by
               National
               Councils
               ;
               and
               National
               Councils
               ,
               by
               Plenary
               or
               General
               .
               And
               even
               Plenary
               Councils
               themselves
               may
               be
               amended
               ,
               the
               former
               by
               the
               latter
               .
            
             From
             whence
             he
             inferrs
             ,
             
               That
               it
               seems
               it
               was
               no
               news
               with
               St.
            
             Austin
             ,
             
               that
               a
               General
               Council
               might
               err
               ,
               and
               therefore
               be
               inferiour
               to
               the
               Scripture
               ,
               which
               may
               neither
               be
               doubted
               nor
               disputed
               ,
               where
               it
               affirms
               .
               And
               if
               it
               be
               so
               with
               the
               definition
               of
               a
               Council
               too
               ,
               where
               is
               then
               the
               Scriptures
               Prerogative
               ?
            
             But
             his
             Lordship
             adds
             ,
             
               That
               there
               is
               much
               shifting
               about
               this
               place
               ,
               but
               it
               cannot
               be
               wraft
               off
               .
            
             And
             therefore
             undertakes
             punctually
             to
             answer
             all
             the
             evasions
             of
             Stapleton
             and
             Bellarmin
             ,
             who
             have
             taken
             most
             pains
             about
             it
             .
             But
             before
             you
             come
             to
             particular
             answers
             ,
             you
             are
             resolved
             to
             make
             your
             way
             through
             them
             ,
             by
             a
             more
             desperate
             attempt
             :
             
             which
             is
             ,
             to
             prove
             that
             it
             cannot
             be
             St.
             Austins
             meaning
             in
             this
             place
             ,
             that
             
               general
               Councils
               may
               err
               in
               their
               definitions
               of
               Faith
               ,
               because
               then
               St.
            
             Austin
             
               must
               contradict
               himself
               ,
               because
               he
               delivers
               the
               contrary
               in
               other
               places
               .
            
             This
             is
             indeed
             to
             the
             purpose
             ,
             if
             you
             go
             through
             with
             your
             undertaking
             ;
             but
             we
             must
             examine
             the
             places
             ;
             The
             first
             is
             l.
             1.
             c.
             7.
             
               de
               baptism
               .
               c.
               Donatist
            
             .
             where
             you
             say
             ,
             he
             expresly
             teacheth
             ,
             
               that
               no
               doubt
               ought
               to
               be
               made
               of
               what
               is
               by
               full
               decree
               established
               in
               a
               General
               Council
               .
            
             But
             here
             a
             great
             doubt
             may
             justly
             be
             made
             ,
             Whether
             ever
             you
             searched
             this
             place
             or
             no
             ;
             for
             if
             you
             had
             ,
             you
             would
             have
             had
             little
             heart
             to
             produce
             it
             to
             this
             purpose
             .
             For
             St.
             Augustin
             is
             there
             giving
             an
             account
             ,
             why
             he
             would
             not
             insist
             upon
             any
             
               humane
               authorities
            
             ,
             but
             bring
             certain
             evidence
             out
             of
             Scripture
             for
             what
             he
             said
             ;
             and
             the
             reason
             he
             gives
             for
             it
             ,
             is
             ,
             because
             in
             the
             former
             times
             of
             the
             Church
             before
             the
             Schism
             of
             Donatus
             brake
             forth
             ,
             the
             Bishops
             and
             
               particular
               Councils
            
             did
             differ
             from
             each
             other
             about
             the
             Question
             in
             hand
             ,
             
               viz.
               rebaptizing
               Hereticks
            
             ,
             untill
             that
             by
             a
             
               General
               
               Council
            
             of
             the
             
               whole
               world
            
             ,
             that
             which
             was
             most
             soundly
             held
             
               etiam
               remotis
               dubitationibus
               firmaretur
               ,
               was
               confirmed
               the
               disputes
               being
               taken
               away
               .
            
             The
             utmost
             that
             can
             be
             drawn
             hence
             ,
             is
             ,
             that
             when
             this
             Controversie
             was
             decided
             by
             a
             
               General
               Council
            
             ,
             the
             disputes
             were
             ended
             among
             the
             
               Catholick
               Bishops
            
             .
             But
             by
             what
             arts
             can
             you
             hence
             draw
             ,
             that
             St.
             Austin
             thought
             the
             
               Council
               Infallible
            
             in
             its
             definitions
             ?
             When
             the
             business
             came
             to
             be
             argued
             in
             a
             
               free
               Council
            
             by
             the
             dissenting
             parties
             ,
             and
             they
             more
             fully
             understood
             each
             other
             ,
             and
             agreed
             upon
             one
             sentence
             ,
             St.
             Austin
             sayes
             the
             former
             doubts
             were
             taken
             off
             :
             that
             is
             ,
             the
             reasons
             and
             Scriptures
             produced
             on
             the
             other
             side
             satisfied
             them
             :
             but
             he
             doth
             not
             say
             ,
             that
             no
             doubt
             is
             to
             be
             made
             of
             what
             is
             by
             full
             Decree
             established
             in
             a
             
               General
               Council
            
             ;
             but
             ,
             that
             no
             
               doubts
               were
               made
               after
               it
            
             .
             But
             if
             you
             say
             ,
             
               There
               could
               be
               no
               agreement
               unless
               the
               Councils
               definition
               were
               supposed
               Infallible
               ,
            
             you
             speak
             that
             which
             is
             contrary
             to
             the
             sense
             and
             experience
             of
             the
             world
             ;
             and
             even
             of
             that
             general
             Council
             where
             this
             decree
             is
             supposed
             by
             Bellarmin
             to
             be
             made
             ,
             
               viz.
               the
               Council
            
             of
             Nice
             .
             For
             ,
             Will
             you
             say
             the
             Council
             was
             Infallible
             in
             deciding
             the
             time
             of
             
               keeping
               Easter
            
             ,
             because
             after
             that
             Council
             the
             
               Asian
               Bishops
            
             submitted
             to
             the
             custom
             of
             other
             Churches
             ?
             Is
             there
             no
             way
             imaginable
             to
             convince
             men
             ,
             but
             by
             Infallibility
             ?
             If
             there
             be
             ,
             their
             doubts
             may
             be
             taken
             away
             by
             a
             
               General
               Council
            
             ,
             and
             yet
             that
             Council
             not
             be
             supposed
             Infallible
             .
             For
             if
             St.
             Augustin
             had
             meant
             so
             ,
             nothing
             had
             been
             more
             pertinent
             then
             to
             have
             insisted
             on
             the
             decree
             of
             that
             Council
             ;
             and
             yet
             he
             there
             leaves
             it
             ,
             and
             calls
             all
             arguments
             of
             that
             nature
             
               humane
               arguments
            
             ,
             and
             therefore
             saith
             ,
             
               ex
               Evangelio
               profero
               certa
               documenta
               ;
               I
               bring
               certain
               evidences
               out
               of
               the
               Gospel
               .
            
             Which
             words
             doubtless
             he
             would
             never
             have
             so
             immediately
             subjoyned
             to
             his
             former
             concerning
             a
             
               General
               Council
            
             ,
             if
             he
             had
             judged
             it
             Infallible
             ,
             or
             its
             decrees
             as
             certain
             as
             the
             Scripture
             .
             In
             your
             second
             place
             l.
             7.
             c.
             5.
             there
             is
             nothing
             hath
             any
             shadow
             of
             pertinency
             to
             your
             purpose
             ;
             that
             which
             I
             suppose
             you
             may
             mean
             ,
             is
             ,
             l.
             5.
             c.
             17.
             where
             what
             he
             said
             before
             
               was
               decreed
               by
               a
               General
               Council
               ,
            
             he
             after
             saith
             ,
             
               was
               the
               judgement
               of
               the
               Holy
               Catholick
               Church
               :
            
             from
             whence
             you
             may
             indeed
             infer
             that
             the
             
               Catholick
               Church
            
             did
             approve
             that
             decree
             of
             the
             Council
             ,
             but
             how
             it
             proves
             it
             Infallible
             I
             cannot
             understand
             .
             Your
             last
             place
             is
             one
             sufficiently
             known
             to
             be
             far
             enough
             from
             your
             purpose
             ,
             Ep.
             118.
             
               ad
               Januar.
            
             where
             he
             saith
             ,
             
               In
               case
               of
               indifferent
               rites
               ,
               it
               is
               insolent
               madness
               to
               oppose
               the
               whole
               Church
            
             ;
             but
             you
             are
             an
             excellent
             disputant
             ,
             who
             can
             hence
             infer
             ,
             that
             therefore
             
               General
               Councils
               are
               Infallible
               in
               their
               definitions
               in
               matters
               of
               Faith.
            
             For
             any
             thing
             then
             you
             have
             brought
             to
             the
             contrary
             St.
             Austin
             is
             far
             enough
             from
             the
             least
             danger
             of
             contradicting
             himself
             .
             But
             if
             you
             could
             prove
             that
             he
             were
             of
             your
             mind
             ,
             that
             the
             definitions
             of
             Councils
             are
             Infallible
             as
             well
             as
             the
             Scriptures
             ,
             never
             did
             any
             man
             more
             expresly
             contradict
             himself
             then
             St.
             Augustin
             must
             do
             in
             a
             multitude
             of
             plain
             places
             ,
             wherein
             he
             saith
             ,
             
               That
               no
               other
               writing
               is
               Infallible
               but
               the
               Scripture
            
             ;
             
             
               That
               only
               according
               to
               them
               he
               judged
               freely
               of
               all
               other
               writings
            
             ;
             and
             that
             
               because
               he
               could
               yield
               an
               undoubted
               assent
               to
               none
               but
               them
               .
            
             That
             
               there
               is
               no
               other
               writing
               wherein
               humane
               infirmities
               are
               not
               discovered
               but
               in
               them
            
             ;
             that
             
               men
               are
               at
               liberty
               to
               believe
               or
               not
               believe
               any
               thing
               besides
               the
               Scripture
               .
            
             Can
             any
             man
             ,
             who
             sayes
             these
             things
             be
             reasonably
             supposed
             to
             assert
             that
             the
             decrees
             of
             
               General
               Councils
               are
               as
               certain
               as
               the
               Scripture
               is
               ?
            
             You
             see
             then
             what
             little
             advantage
             you
             have
             gained
             by
             this
             attempt
             of
             offering
             to
             make
             St.
             Austin
             contradict
             himself
             ,
             if
             in
             this
             place
             he
             should
             be
             supposed
             to
             assert
             that
             
               General
               Councils
            
             may
             err
             :
             which
             he
             doth
             plainly
             enough
             to
             any
             but
             those
             who
             are
             resolved
             not
             to
             understand
             him
             .
          
           
           
             
             This
             prejudice
             being
             therefore
             removed
             ,
             we
             come
             to
             the
             particular
             evasions
             of
             this
             place
             ;
             which
             you
             thus
             sum
             up
             ,
             in
             order
             to
             the
             defence
             of
             them
             .
             
             
               That
               when
               he
               saith
               ,
               Former
               General
               Councils
               may
               be
               amended
               by
               the
               latter
               ,
               it
               is
               only
               to
               be
               understood
               in
               matters
               of
               fact
               ,
               in
               precepts
               pertaining
               to
               manners
               and
               discipline
               ,
               or
               by
               way
               of
               more
               full
               and
               clear
               explication
               of
               what
               had
               been
               delivered
               by
               former
               Councils
               .
            
             To
             both
             these
             ,
             his
             Lordship
             offers
             very
             just
             exceptions
             .
             
               To
               the
               first
            
             ,
             that
             it
             is
             to
             be
             
               understood
               of
               precepts
               of
               manners
               and
               discipline
            
             ;
             he
             saith
             ,
             1.
             
             That
             Bellarmin
             
               contradicts
               himself
               ,
               because
               he
               had
               said
               before
               ,
            
             
             
               that
               General
               Councils
               cannot
               err
               in
               precepts
               of
               manners
               :
               No
               ,
            
             (
             say
             you
             )
             
               this
               is
               no
               contradiction
               ,
               because
               these
               depend
               much
               upon
               circumstances
               of
               time
               ,
               place
               ,
               person
               ,
            
             &c.
             
               which
               varying
               ,
               it
               often
               so
               falls
               out
               ,
               that
               what
               at
               first
               was
               prudently
               judged
               fit
               to
               be
               done
               ,
               becomes
               afterwards
               unfitting
               ,
               and
               in
               this
               case
               one
               General
               Council
               may
               be
               amended
               by
               another
               ,
               and
               yet
               neither
               charged
               with
               errour
               .
            
             But
             do
             you
             suppose
             the
             mean
             while
             that
             St.
             Austin
             spake
             pertinently
             to
             this
             business
             ,
             or
             no
             ?
             If
             he
             did
             ,
             he
             can
             be
             understood
             only
             of
             such
             a
             precept
             as
             that
             relating
             to
             the
             baptism
             of
             Hereticks
             .
             Suppose
             then
             one
             Council
             should
             decree
             
               Hereticks
               to
               be
               baptized
            
             ,
             and
             another
             afterwards
             correct
             this
             ,
             and
             say
             ,
             
               They
               should
               not
            
             ,
             Will
             you
             say
             that
             neither
             of
             these
             were
             in
             an
             errour
             ?
             So
             that
             your
             Answer
             is
             wholly
             impertinent
             to
             the
             scope
             of
             St.
             Austins
             discourse
             .
             And
             so
             his
             Lordship
             saith
             ,
             
               This
               whole
               Answer
               is
               concerning
               precepts
               of
               manners
               :
            
             for
             St.
             
               Austin
               disputes
               against
               the
               errour
               of
               St.
            
             Cyprian
             
               followed
               by
               the
               Donatists
               ,
               which
               was
               an
               errour
               in
               Faith
               ;
               namely
               ,
               that
               true
               Baptism
               could
               not
               be
               given
               by
               Hereticks
               and
               such
               as
               were
               out
               of
               the
               Church
               .
            
             But
             you
             say
             ,
             St.
             Austin
             
               doth
               not
               confine
               his
               discourse
               to
               St.
            
             Cyprians
             
               case
               only
            
             ,
             
             
               but
               by
               occasion
               of
               his
               ,
               and
               his
               Councils
               errour
               ,
               he
               layes
               down
               general
               doctrine
               ,
               touching
               the
               different
               authority
               of
               the
               writings
               of
               particular
               Bishops
               ,
               Provincial
               National
               and
               General
               Councils
               .
            
             Although
             I
             should
             grant
             you
             this
             ,
             it
             will
             make
             little
             for
             your
             purpose
             ;
             for
             St.
             Austins
             main
             design
             is
             ,
             to
             set
             the
             
               Authority
               of
               Scripture
            
             far
             above
             all
             these
             ,
             and
             that
             in
             point
             of
             Certainty
             and
             Infallibility
             ;
             and
             this
             being
             his
             main
             scope
             ,
             whatsoever
             he
             sayes
             of
             any
             of
             these
             ,
             it
             is
             certain
             his
             purpose
             is
             to
             shew
             that
             all
             of
             them
             fall
             short
             of
             the
             
               Sacred
               Scripture
            
             ,
             as
             to
             our
             yielding
             assent
             to
             them
             .
             For
             these
             in
             the
             first
             place
             are
             set
             by
             themselves
             ,
             as
             only
             being
             Infallible
             and
             deserving
             an
             
               undoubted
               assent
            
             to
             all
             that
             is
             contained
             in
             them
             :
             which
             being
             supposed
             ,
             he
             proceeds
             to
             shew
             what
             the
             extent
             is
             of
             all
             other
             authority
             besides
             this
             .
             For
             the
             writings
             of
             Bishops
             ,
             saith
             he
             ,
             
               they
               are
               so
               far
               from
               deserving
               such
               an
               assent
               as
               we
               give
               to
               the
               Scriptures
               ,
               that
               they
               may
               be
               corrected
               by
               others
               ,
               or
               by
               National
               Councils
               ;
               and
               National
               Councils
               ,
               by
               Plenary
               ;
               and
               Plenary
               may
               be
               amended
               ,
               the
               former
               by
               the
               latter
               .
            
             In
             all
             which
             gradations
             two
             things
             must
             be
             repeated
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             running
             through
             the
             whole
             Discourse
             ,
             which
             are
             ,
             1.
             
             The
             difference
             of
             all
             these
             from
             the
             Scripture
             in
             regard
             of
             our
             
               yielding
               assent
            
             to
             them
             ;
             for
             that
             is
             it
             ,
             which
             he
             begins
             with
             ,
             that
             we
             are
             not
             in
             the
             least
             to
             doubt
             ,
             whether
             any
             thing
             contained
             therein
             be
             true
             or
             no
             :
             and
             then
             comes
             the
             other
             in
             ,
             by
             way
             of
             immediate
             Antithesis
             ;
             but
             ,
             the
             
               writings
               of
               Bishops
            
             ,
             &c.
             and
             although
             there
             be
             a
             gradation
             in
             all
             these
             ,
             yet
             all
             of
             them
             are
             therein
             different
             from
             Scripture
             ,
             that
             
               whatsoever
               is
               found
               there
               may
               neither
               be
               doubted
               nor
               disputed
               ;
               but
               the
               writings
               of
               Bishops
               may
               be
               doubted
               or
               disputed
               of
               ,
               because
               they
               may
               be
               corrected
               by
               other
               Bishops
               or
               Councils
               .
               And
               those
               National
               Councils
               may
               be
               ,
               because
               they
               may
               be
               corrected
               by
               General
               ;
               and
               even
               these
               General
               Councils
               cannot
               require
               such
               an
               undoubted
               assent
               as
               the
               Scripture
               doth
               ,
               because
               the
               former
               may
               be
               amended
               by
               the
               latter
               .
            
             So
             that
             if
             you
             take
             
             the
             scope
             of
             S.
             Austin's
             discourse
             in
             this
             place
             ,
             whether
             he
             speaks
             generally
             ;
             or
             particularly
             ,
             nothing
             can
             be
             more
             evident
             ,
             than
             that
             he
             puts
             this
             difference
             between
             the
             Scriptures
             ,
             and
             all
             other
             writings
             or
             Councils
             ,
             that
             the
             one
             may
             not
             at
             all
             be
             doubted
             or
             disputed
             of
             ,
             but
             the
             other
             may
             :
             and
             the
             common
             reason
             of
             all
             is
             ,
             because
             none
             are
             so
             Infallible
             ,
             but
             they
             may
             be
             corrected
             by
             something
             besides
             themselves
             ,
             which
             cannot
             be
             in
             any
             sense
             said
             of
             the
             Scripture
             .
             2.
             
             Although
             Saint
             Austin
             adds
             that
             clause
             ,
             
               Si
               quid
               in
               eis
               fortè
               à
               veritate
               deviatum
               est
               ,
               If
               they
               have
               erred
               from
               the
               truth
               ,
            
             only
             where
             he
             speaks
             of
             the
             writings
             of
             Bishops
             ;
             yet
             the
             series
             of
             his
             discourse
             implies
             ,
             that
             it
             should
             be
             understood
             in
             what
             follows
             too
             :
             that
             ,
             as
             the
             writings
             of
             Bishops
             may
             be
             corrected
             by
             
               Councils
               ,
               if
               they
               have
               erred
               ,
            
             so
             
               National
               Councils
            
             may
             be
             corrected
             by
             
               General
               ,
               if
               they
               have
               erred
            
             ;
             and
             so
             former
             
               General
               Councils
               by
               latter
            
             on
             the
             same
             supposition
             still
             ,
             
               that
               they
               have
               erred
            
             .
             For
             ,
             as
             the
             errours
             was
             supposed
             to
             be
             the
             ground
             of
             correction
             in
             the
             former
             ,
             it
             must
             be
             likewise
             of
             amendment
             here
             .
             And
             whatever
             is
             not
             so
             perfect
             ,
             but
             that
             it
             may
             be
             amended
             ,
             cannot
             be
             supposed
             Infallible
             ;
             for
             ,
             if
             the
             persons
             had
             been
             Infallible
             ,
             who
             had
             made
             those
             Decrees
             in
             
               General
               Councils
            
             ,
             they
             would
             have
             prevented
             any
             necessity
             of
             further
             amendments
             by
             
               succeeding
               Councils
            
             .
             So
             that
             ,
             take
             amendment
             in
             what
             sense
             you
             will
             ,
             either
             for
             
               supplying
               defects
            
             ,
             or
             
               correcting
               errours
            
             ,
             it
             is
             destructive
             to
             your
             pretence
             ,
             that
             the
             Decrees
             of
             
               General
               Councils
            
             are
             Infallible
             ,
             and
             as
             certain
             as
             the
             Scripture
             .
             Which
             is
             so
             repugnant
             to
             the
             scope
             of
             this
             speech
             of
             S.
             Austin
             ,
             as
             nothing
             can
             be
             more
             .
             Your
             Criticism
             then
             ,
             
               from
               the
               signification
               of
            
             emendare
             from
             menda
             ,
             and
             menda
             from
             minus
             ,
             
               and
               so
               importing
               only
               the
               taking
               away
               any
               defect
               ,
            
             yields
             you
             no
             relief
             at
             all
             :
             
             for
             that
             defect
             which
             is
             supposed
             in
             General
             Councils
             ,
             which
             needs
             that
             emendation
             ,
             doth
             sufficiently
             argue
             ,
             there
             was
             no
             
               Infallible
               Assistance
            
             of
             the
             Spirit
             of
             God
             in
             the
             Decrees
             of
             those
             Councils
             .
             For
             where
             
               Gods
               Spirit
            
             assists
             infallibly
             ,
             it
             leaves
             no
             such
             defects
             as
             are
             necessary
             to
             be
             amended
             afterwards
             ,
             by
             some
             other
             Council
             which
             can
             pretend
             to
             no
             higher
             assistance
             than
             the
             other
             had
             before
             .
             But
             your
             critical
             judgement
             is
             not
             extraordinary
             ,
             if
             you
             will
             have
             the
             signification
             of
             words
             taken
             from
             the
             conjectural
             Etymologies
             of
             them
             ,
             such
             as
             this
             of
             Scaliger
             is
             in
             the
             place
             where
             he
             corrects
             
               Varro's
               Etymologies
            
             (
             at
             the
             end
             of
             his
             Conjectanea
             )
             but
             ,
             besides
             that
             ,
             all
             attempts
             of
             that
             nature
             are
             but
             
               Conjectural
               Essayes
            
             ,
             it
             is
             but
             an
             ill
             way
             to
             judge
             of
             the
             use
             of
             a
             word
             by
             the
             Etymology
             of
             it
             ;
             for
             ,
             What
             multitudes
             of
             words
             are
             carried
             further
             in
             their
             sense
             ,
             than
             their
             Originals
             would
             bear
             ?
             His
             Lordship
             therefore
             takes
             a
             far
             surer
             way
             to
             know
             S.
             Austin's
             meaning
             ,
             than
             running
             to
             Martinius
             for
             the
             signification
             of
             the
             word
             menda
             ;
             which
             is
             ,
             by
             producing
             a
             parallel
             place
             in
             S.
             Austin
             ,
             where
             it
             is
             taken
             for
             to
             correct
             ,
             and
             supposes
             an
             evident
             fault
             ;
             
               aliud
               quod
               praecipere
               jubemur
            
             ,
             
             
               aliud
               quod
               emendare
               praecipimur
            
             ;
             where
             emendare
             is
             ,
             plainly
             to
             amend
             something
             amiss
             ,
             not
             to
             supply
             something
             defective
             .
             So
             that
             Stapleton's
             sense
             of
             amending
             by
             explication
             of
             something
             
               not
               fully
               known
            
             ,
             and
             not
             by
             correction
             of
             something
             erroneous
             ,
             cannot
             here
             have
             place
             .
             For
             ,
             as
             his
             Lordship
             well
             observes
             the
             
               National
               Council
            
             ,
             which
             S.
             Austin
             did
             in
             this
             dispute
             speak
             most
             of
             ,
             was
             not
             guilty
             meerly
             of
             not
             fully
             explaining
             it self
             ,
             but
             of
             a
             
               positive
               errour
               ,
               viz.
            
             that
             under
             S.
             Cyprian
             ,
             determining
             that
             
               Baptism
               of
               Hereticks
               was
               no
               Baptism
               .
            
             And
             therefore
             when
             S.
             Austin
             speaks
             of
             amendment
             ,
             it
             is
             such
             an
             amendment
             as
             doth
             suppose
             errour
             ,
             and
             not
             barely
             defect
             .
             And
             so
             the
             words
             used
             before
             of
             reprehension
             and
             yielding
             ,
             do
             both
             imply
             more
             than
             a
             
             bare
             explanation
             ;
             and
             those
             which
             follow
             after
             ,
             evince
             it
             fully
             ,
             where
             S.
             Austin
             layes
             down
             the
             cautions
             ,
             whereby
             such
             amendments
             should
             be
             made
             ,
             
               without
               sacrilegious
               pride
               ,
               or
               swelling
               arrogancy
               ,
               without
               contention
               of
               envy
               ,
               and
               in
               holy
               humility
               ,
               in
               Catholick
               peace
               ,
               in
               Christian
               Charity
               .
            
             All
             which
             words
             were
             very
             needless
             ,
             if
             he
             meant
             only
             an
             explanation
             of
             something
             not
             
               fully
               declared
            
             before
             ;
             but
             are
             very
             necessary
             ,
             supposing
             it
             to
             be
             the
             amendment
             of
             some
             former
             errour
             .
             All
             the
             Answer
             you
             have
             ,
             is
             ,
             
               That
               these
               last
               words
               relate
               not
               in
               particular
               to
               General
               Councils
            
             (
             by
             no
             means
             ,
             
             although
             they
             follow
             them
             at
             the
             heels
             )
             
               but
               to
               the
               other
               several
               subjects
               ,
            
             viz.
             
               private
               Bishops
               ,
               Provincial
               and
               National
               Councils
               ;
               which
               are
               subject
               to
               pride
               ,
               arrogancy
               ,
               and
               contention
               in
               their
               emendations
               .
            
             But
             ,
             Was
             not
             S.
             Austin
             an
             unhappy
             man
             then
             at
             expressing
             himself
             ,
             that
             he
             must
             needs
             set
             those
             Caveats
             after
             he
             had
             spoken
             of
             
               General
               Councils
            
             ,
             which
             referr
             to
             the
             particulars
             that
             went
             before
             ,
             without
             any
             reference
             to
             the
             immediate
             antecedents
             ?
             For
             if
             they
             do
             at
             all
             respect
             the
             proceedings
             of
             
               General
               Councils
            
             ,
             (
             as
             doubtless
             they
             do
             ,
             and
             that
             most
             immediately
             ,
             as
             appears
             to
             any
             one
             who
             reads
             them
             )
             then
             they
             imply
             still
             ,
             that
             this
             amendment
             of
             
               General
               Councils
            
             must
             be
             done
             without
             
               pride
               ,
               arrogance
            
             ,
             and
             envy
             ,
             and
             with
             the
             
               greatest
               humility
            
             ,
             and
             peace
             ,
             and
             charity
             ;
             which
             it
             is
             hard
             to
             conceive
             why
             S.
             Austin
             should
             add
             ,
             unless
             he
             supposed
             some
             errours
             to
             be
             amended
             in
             them
             .
             Nothing
             remains
             further
             for
             the
             clearing
             this
             place
             ,
             but
             only
             that
             his
             Lordship
             mentions
             that
             which
             he
             calls
             ,
             
             
               The
               poorest
               shift
               of
               all
               in
            
             Bellarmin
             ,
             viz.
             that
             he
             speaks
             of
             
               unlawful
               Councils
            
             :
             and
             it
             is
             a
             sign
             it
             is
             so
             indeed
             ,
             when
             you
             have
             nothing
             more
             to
             say
             for
             it
             ,
             
               but
               only
               ,
               that
               it
               was
               given
            
             ex
             superabundanti
             ,
             
               and
               with
               a
               Peradventure
            
             .
             When
             his
             Lordship
             concludes
             ,
             
               that
               the
               Popes
               Confirmation
               to
               make
               Councils
               Infallible
               ,
               is
               a
               meer
               trick
               ,
               and
               unknown
               to
               the
               ancient
               Church
            
             ;
             you
             have
             nothing
             more
             to
             prove
             it
             to
             be
             grounded
             on
             the
             
               practice
               of
               Councils
            
             of
             the
             Church
             ,
             and
             of
             Reason
             ,
             but
             to
             referr
             the
             Reader
             back
             to
             what
             you
             have
             said
             about
             the
             
               Popes
               Supremacy
            
             ;
             and
             therefore
             I
             must
             do
             so
             too
             ,
             for
             an
             Answer
             to
             what
             you
             have
             said
             on
             that
             subject
             .
          
           
             
             The
             next
             thing
             which
             belongs
             to
             this
             Question
             ,
             is
             contained
             in
             his
             Lordships
             sixth
             Consideration
             ;
             
             which
             is
             ,
             
               If
               the
               definition
               of
               a
               General
               Council
               be
               Infallible
               ,
               then
               the
               Infallibility
               of
               it
               ,
               is
               either
               in
               the
               conclusion
               ,
               and
               in
               the
               means
               that
               prove
               it
               ;
               or
               in
               the
               conclusion
               ,
               not
               the
               means
               ;
               or
               in
               the
               means
               ,
               not
               the
               conclusion
               .
               But
               it
               is
               Infallible
               in
               none
               of
               these
               .
               Not
               in
               the
               first
               ;
               for
               there
               are
               divers
               deliberations
               in
               General
               Councils
               ,
               where
               the
               conclusion
               is
               Catholick
               ,
               but
               the
               means
               by
               which
               they
               prove
               it
               ,
               not
               Infallible
               .
               Not
               in
               the
               second
               ;
               for
               the
               conclusion
               must
               alwaies
               follow
               the
               nature
               of
               the
               premises
               ,
               or
               principles
               out
               of
               which
               it
               is
               deduced
               ;
               therefore
               if
               those
               which
               the
               Council
               uses
               ,
               be
               sometimes
               uncertain
               ,
               the
               conclusion
               cannot
               be
               Infallible
               .
               Not
               in
               the
               third
               ;
               for
               the
               conclusion
               cannot
               but
               be
               true
               and
               necessary
               ,
               if
               the
               means
               be
               so
               .
            
             Your
             Answer
             is
             ,
             
               That
               it
               is
               Infallible
               in
               the
               conclusion
               ,
               that
               is
               ,
               in
               the
               Doctrine
               defined
               ,
               though
               it
               be
               not
               Infallible
               in
               the
               means
               ,
               or
               arguments
               upon
               which
               it
               proceeded
               to
               the
               definition
               .
            
             
             
               And
               your
               reason
               is
               ,
               because
               one
               is
               necessary
               for
               the
               Government
               of
               the
               Church
               ,
               but
               the
               other
               is
               not
               ;
               for
               ,
            
             Deus
             non
             deficit
             in
             necessariis
             ,
             nec
             redundat
             in
             superfluis
             .
             You
             mean
             ,
             it
             is
             necessary
             for
             you
             to
             assert
             it
             ,
             whether
             it
             hath
             any
             foundation
             in
             reason
             or
             no
             :
             for
             you
             have
             not
             yet
             proved
             ,
             that
             the
             Infallibility
             of
             
               General
               Councils
            
             is
             necessary
             for
             the
             
               Churches
               Government
            
             ,
             and
             therefore
             cannot
             thence
             inferr
             so
             great
             an
             absurdity
             as
             this
             ;
             that
             ,
             where
             all
             the
             premises
             are
             fallible
             and
             uncertain
             ,
             yet
             the
             conclusion
             may
             be
             prophetical
             and
             Infallible
             .
             But
             so
             
             involved
             and
             obscure
             are
             your
             discourses
             on
             this
             subject
             ,
             that
             while
             you
             pretend
             a
             
               General
               Council
            
             is
             
               seeing
               Visions
            
             ,
             one
             might
             easily
             believe
             
               you
               were
               dreaming
               dreams
            
             .
             For
             ,
             I
             pray
             ,
             speak
             out
             ,
             and
             tell
             us
             ,
             what
             you
             mean
             by
             
               Councils
               being
               fallible
               in
               the
               use
               of
               means
               ,
               and
               yet
               Infallible
               in
               the
               conclusion
            
             drawn
             from
             those
             premises
             ,
             which
             she
             was
             fallible
             in
             the
             deducing
             the
             conclusion
             from
             ?
             For
             the
             deducing
             the
             conclusion
             ,
             is
             in
             the
             
               use
               of
               the
               means
            
             ;
             therefore
             how
             is
             it
             possible
             that
             the
             Council
             should
             be
             Infallible
             in
             the
             conclusion
             ,
             when
             it
             was
             fallible
             in
             making
             that
             Conclusion
             ?
             But
             it
             may
             be
             I
             do
             not
             yet
             fully
             apprehend
             what
             you
             would
             have
             ,
             neither
             I
             doubt
             do
             you
             .
             For
             you
             would
             fain
             be
             Infallible
             in
             the
             conclusion
             too
             ,
             without
             so
             much
             as
             truth
             in
             the
             premises
             .
             But
             I
             shall
             attempt
             to
             make
             you
             speak
             intelligibly
             ;
             it
             must
             be
             one
             of
             these
             two
             things
             you
             mean
             ,
             when
             you
             say
             ,
             Councils
             are
             Infallible
             in
             the
             conclusion
             ,
             either
             that
             they
             are
             
               Infallible
               in
               deducing
               the
               Conclusion
            
             ,
             or
             
               in
               assenting
               to
               the
               Conclusion
            
             .
             If
             Infallible
             in
             the
             deducing
             the
             Conclusion
             ,
             then
             it
             must
             be
             Infallible
             in
             the
             
               use
               of
               the
               means
            
             ;
             for
             ,
             unless
             it
             doth
             infallibly
             discern
             the
             connexion
             of
             the
             premises
             ,
             it
             is
             impossible
             it
             should
             be
             Infallible
             in
             drawing
             the
             Conclusion
             from
             them
             .
             So
             that
             it
             is
             non-sense
             ,
             and
             a
             contradiction
             to
             say
             ,
             That
             a
             Council
             is
             Infallible
             in
             the
             drawing
             a
             Conclusion
             ,
             and
             not
             Infallible
             in
             the
             
               use
               of
               the
               means
            
             :
             for
             ,
             it
             is
             to
             say
             ,
             It
             is
             Infallible
             ,
             and
             not
             Infallible
             at
             the
             same
             time
             ,
             and
             about
             the
             same
             thing
             ,
             and
             in
             the
             same
             manner
             .
             For
             ,
             What
             is
             drawing
             a
             Conclusion
             ,
             but
             a
             discerning
             that
             truth
             which
             results
             from
             the
             connexion
             of
             the
             premises
             together
             ?
             for
             that
             which
             is
             concluded
             ,
             hath
             all
             its
             truth
             depending
             upon
             the
             evidence
             of
             the
             premises
             ,
             otherwise
             it
             is
             a
             
               simple
               Proposition
            
             ,
             and
             not
             a
             Conclusion
             .
             If
             you
             had
             then
             said
             ,
             That
             the
             Spirit
             of
             God
             did
             
               immediately
               reveal
            
             to
             the
             Council
             the
             truth
             of
             what
             was
             to
             be
             decreed
             ;
             you
             had
             spoken
             that
             which
             might
             have
             been
             understood
             ,
             though
             not
             believed
             ;
             but
             this
             you
             durst
             not
             say
             ,
             for
             fear
             of
             the
             charge
             of
             Enthusiasms
             ,
             and
             
               new
               Revelations
            
             :
             but
             when
             you
             say
             ,
             The
             Council
             must
             
               use
               means
            
             ,
             and
             make
             Syllogisms
             ,
             as
             other
             fallible
             creatures
             do
             ,
             but
             then
             it
             is
             Infallible
             in
             the
             drawing
             the
             Conclusion
             from
             the
             premises
             (
             though
             it
             be
             fallible
             in
             the
             connexion
             of
             those
             premises
             )
             is
             an
             unparalleld
             piece
             of
             profound
             non-sense
             .
             For
             ,
             suppose
             the
             matter
             the
             Council
             was
             to
             determine
             ,
             was
             the
             
               Popes
               Infallibility
            
             ;
             in
             order
             to
             the
             proving
             this
             ,
             you
             say
             ,
             The
             Council
             must
             use
             all
             arguments
             tending
             to
             prove
             it
             ;
             there
             comes
             in
             
               Christ's
               Prayer
               for
               S.
            
             Peter
             ,
             
               that
               his
               Faith
               should
               not
               fail
               ,
            
             and
             that
             this
             must
             be
             extended
             to
             his
             Successors
             ,
             thence
             the
             argument
             is
             formed
             .
             
               Whomsoever
               Christ
               prayed
               for
               ,
               that
               his
               Faith
               should
               not
               fail
               ,
               is
               Infallible
               ;
               but
               Christ
               prayed
               for
               the
               Pope
               ,
               that
               his
               Faith
               should
               not
               fail
               ;
               therefore
               he
               is
               Infallible
               .
            
             Now
             you
             say
             ,
             The
             Council
             is
             fallible
             in
             the
             
               use
               of
               the
               means
            
             for
             this
             
               Conclusion
               ,
               i.
               e.
            
             it
             may
             not
             infallibly
             believe
             the
             truth
             of
             the
             major
             or
             
               minor
               Proposition
            
             ,
             but
             yet
             it
             may
             infallibly
             deduce
             thence
             the
             Conclusion
             ,
             though
             all
             the
             strength
             of
             the
             Conclusion
             depends
             upon
             the
             truth
             of
             the
             premises
             .
             You
             must
             therefore
             either
             assert
             that
             the
             Decrees
             of
             Councils
             are
             immediately
             revealed
             as
             
               Divine
               Oracl●s
            
             ,
             or
             else
             that
             they
             are
             
               fallible
               Conclusions
            
             drawn
             from
             
               fallible
               premises
            
             .
             And
             ,
             were
             it
             not
             for
             a
             little
             shame
             ,
             because
             of
             your
             charging
             others
             with
             
               immediate
               Revelations
            
             ,
             I
             doubt
             not
             but
             you
             would
             assert
             the
             former
             ;
             which
             you
             must
             of
             necessity
             do
             ,
             if
             you
             will
             maintain
             the
             Infallibility
             of
             
               General
               Councils
            
             :
             for
             if
             there
             be
             any
             infirmity
             in
             the
             use
             of
             the
             premises
             ,
             it
             must
             of
             necessity
             be
             in
             the
             Conclusion
             too
             .
             But
             ,
             suppose
             you
             mean
             
               an
               Infallible
               Assent
               to
               the
               matter
               of
               the
               Conclusion
               ,
            
             though
             it
             be
             fallibly
             deduced
             ,
             you
             are
             as
             far
             to
             seek
             as
             ever
             ;
             for
             ,
             Whereon
             must
             that
             
             Assent
             be
             grounded
             ?
             It
             must
             be
             either
             upon
             the
             truth
             of
             the
             premises
             ,
             or
             something
             
               immediately
               revealed
            
             :
             If
             on
             the
             truth
             of
             the
             premises
             ,
             the
             Assent
             can
             be
             no
             stronger
             than
             the
             grounds
             are
             on
             which
             it
             is
             built
             ;
             if
             on
             something
             revealed
             ,
             it
             must
             needs
             be
             still
             an
             
               immediate
               Revelation
            
             .
             But
             I
             forget
             my self
             all
             this
             while
             ,
             to
             urge
             you
             thus
             with
             absurdities
             consequent
             from
             reason
             ;
             for
             ,
             in
             answer
             to
             his
             Lordship
             ,
             you
             grant
             ,
             
               That
               it
               is
               a
               thing
               altogether
               unknown
               in
               nature
               ,
               and
               art
               too
               ,
               that
               fallible
               principles
               can
               either
               as
               Father
               or
               Mother
               ,
               beget
               or
               bring
               forth
               an
               Infallible
               Conclusion
            
             ;
             for
             ,
             when
             his
             Lordship
             had
             objected
             this
             ,
             you
             return
             him
             this
             Answer
             ,
             
               That
               this
               is
               a
               false
               supposition
               of
               the
               Bishop
               ,
            
             
             
               for
               the
               Conclusion
               is
               not
               so
               much
               the
               child
               of
               those
               premises
               (
               i.
               e.
            
             it
             is
             not
             the
             Conclusion
             )
             
               as
               the
               fruit
               of
               the
               Holy
               Ghost
               ,
               directing
               and
               guiding
               the
               Council
               ,
               to
               produce
               an
               Infallible
               Conclusion
               ,
               whatever
               the
               premises
               be
            
             (
             true
             ,
             or
             false
             ,
             certain
             ,
             or
             uncertain
             ,
             all
             is
             a
             case
             .
             )
             
               This
               is
               necessary
               for
               the
               peace
               and
               unity
               of
               the
               Church
            
             (
             to
             believe
             Contradictions
             )
             
               and
               therefore
               not
               to
               be
               denied
               ,
               unless
               an
               impossibility
               be
               shewed
               therein
               .
            
             (
             I
             doubt
             ,
             believing
             contradictions
             is
             accounted
             no
             impossibility
             with
             you
             .
             )
             
               But
               ,
               I
               hope
               ,
               no
               man
               will
               attaque
               Gods
               Omnipotency
               ,
               and
               deprive
               him
               of
               the
               power
               of
               doing
               this
               .
            
             Is
             it
             come
             to
             that
             at
             last
             ?
             Whatever
             you
             assert
             that
             is
             repugnant
             to
             the
             common
             reason
             of
             mankind
             ,
             and
             involves
             contradictions
             in
             it
             ,
             that
             you
             call
             for
             
               Gods
               Omnipotency
            
             to
             help
             you
             in
             .
             Thus
             Transubstantiation
             must
             be
             believed
             ,
             because
             
               God
               is
               Omnipotent
            
             ;
             and
             that
             men
             may
             believe
             any
             thing
             ,
             though
             not
             grounded
             on
             Scripture
             ,
             and
             repugnant
             to
             Reason
             ,
             because
             
               God
               is
               Omnipotent
            
             .
             We
             acknowledge
             
               God's
               Omnipotency
            
             ,
             as
             much
             as
             you
             ,
             but
             we
             dare
             not
             put
             it
             to
             such
             servile
             uses
             ,
             to
             make
             good
             any
             absurd
             imaginations
             of
             our
             brains
             .
             If
             you
             had
             said
             ,
             It
             was
             possible
             ,
             for
             God
             to
             enlighten
             the
             minds
             of
             the
             Bishops
             in
             a
             
               General
               Council
            
             ,
             either
             to
             discern
             infallibly
             the
             truth
             of
             the
             premises
             ,
             or
             
               immediately
               to
               reveal
            
             the
             truth
             of
             the
             Conclusion
             ,
             you
             had
             spoken
             intelligible
             falshoods
             .
             But
             to
             say
             ,
             that
             God
             permits
             them
             to
             be
             fallible
             in
             the
             use
             of
             the
             means
             ,
             and
             in
             drawing
             the
             Conclusion
             from
             them
             ;
             but
             to
             be
             Infallible
             in
             the
             Conclusion
             it self
             ,
             without
             any
             
               immediate
               Revelation
            
             ,
             and
             then
             to
             challenge
             
               Gods
               Omnipotency
            
             for
             it
             :
             I
             know
             not
             whether
             it
             be
             a
             greater
             dishonour
             to
             God
             ,
             or
             reproach
             to
             
               humane
               understanding
            
             .
             And
             if
             such
             incongruities
             as
             these
             are
             ,
             do
             not
             discover
             that
             you
             are
             
               miserably
               hampered
            
             ,
             as
             his
             Lordship
             saith
             ,
             in
             this
             argument
             ,
             I
             know
             not
             what
             will.
             
          
           
             
             But
             we
             must
             proceed
             to
             discover
             more
             of
             them
             ;
             two
             things
             his
             Lordship
             very
             rationally
             objects
             against
             Stapletons
             assertion
             ,
             
             
               That
               the
               Council
               is
               discursive
               in
               the
               use
               of
               the
               means
               ,
               but
               prophetical
               in
               delivering
               the
               Conclusion
               .
            
             1.
             
             
               That
               since
               this
               is
               not
               according
               to
               principles
               of
               nature
               and
               reason
               ,
               there
               must
               be
               some
               supernatural
               Authority
               ,
               which
               must
               deliver
               this
               truth
               (
               which
               ,
            
             saith
             he
             ,
             
               must
               be
               the
               Scripture
               .
               )
               For
               if
               you
               fly
               to
               immediate
               Revelations
               ;
               the
               Enthusiasm
               must
               be
               yours
               .
               But
               the
               Scriptures
               which
               are
               brought
               ,
               in
               the
               very
               exposition
               of
               all
               the
               Primitive
               Church
               ,
               neither
               say
               it
               ,
               nor
               enforce
               it
               .
               Therefore
               Scripture
               warrants
               not
               your
               prophecy
               in
               the
               Conclusion
               .
               Neither
               can
               the
               Tradition
               :
               Produce
               one
               Father
               ,
               who
               sayes
               ,
               This
               is
               an
               Vniversal
               Tradition
               of
               the
               Church
               ,
               that
               her
               definitions
               in
               a
               General
               Council
               are
               prophetical
               ,
               and
               by
               immediate
               Revelation
               :
               Produce
               any
               one
               Father
               that
               sayes
               it
               of
               his
               own
               authority
               ,
               that
               he
               thinks
               so
               .
            
             To
             all
             this
             you
             very
             gravely
             say
             nothing
             ;
             and
             we
             can
             shrewdly
             guess
             at
             the
             reason
             of
             it
             .
             2.
             
             His
             Lordship
             proves
             ,
             
               That
               it
               is
               a
               repugnancy
               to
               say
               ,
               That
               the
               Council
               is
               prophetical
               in
               the
               Conclusion
               ,
               and
               discursive
               in
               the
               use
               of
               the
               means
               ;
               for
               no
               Prophet
               ,
               in
               that
               which
               he
               delivered
               from
               God
               as
               Infallible
               truth
               ,
               was
               ever
               discursive
               at
               all
               in
               the
               use
               of
               the
               means
               ;
               Nay
            
             
             (
             saith
             he
             )
             
               make
               it
               but
               probable
               in
               the
               ordinary
               course
               of
               prophecy
               ,
               and
               I
               hope
               you
               go
               no
               higher
               ,
               nor
               will
               I
               offer
               at
               Gods
               absolute
               power
            
             (
             but
             his
             Lordship
             was
             deceived
             in
             you
             ,
             for
             you
             run
             to
             Gods
             Omnipotency
             )
             
               that
               that
               which
               is
               discursive
               in
               the
               means
               ,
               can
               be
               prophetical
               in
               the
               Conclusion
               ,
               and
               you
               shall
               be
               my
               great
            
             Apollo
             
               for
               ever
            
             .
             And
             this
             ,
             he
             shews
             ,
             
               is
               contrary
               to
               what
               your
               own
               Authours
               deliver
               concerning
               the
               nature
               and
               kinds
               of
               prophecy
               ,
               and
               that
               none
               of
               them
               were
               by
               discourse
               .
            
             To
             this
             you
             answer
             ,
             
             
               That
               both
            
             Stapleton
             
               and
               you
               deny
               that
               the
               Church
               is
               simply
               prophetical
               ,
               either
               in
               the
               premises
               or
               Conclusion
               ,
               but
               rather
               the
               quite
               contrary
               ;
               and
               that
               by
               the
               definition
               of
               the
               Councils
               being
               prophetical
               in
               an
               Analogical
               sense
               ,
               no
               more
               is
               meant
               but
               that
               by
               vertue
               of
               divine
               assistance
               and
               direction
               ,
               such
               a
               Conclusion
               or
               definition
               ,
               in
               regard
               of
               precise
               verity
               ,
               is
               as
               infallibly
               true
               and
               certain
               ,
               as
               if
               it
               were
               a
               prophecy
               .
            
             But
             if
             you
             had
             a
             mind
             that
             we
             should
             understand
             ,
             or
             believe
             what
             you
             say
             ,
             Why
             do
             not
             you
             come
             more
             out
             of
             the
             clouds
             ,
             and
             shew
             us
             the
             difference
             between
             that
             which
             is
             
               simply
               prophetical
            
             ,
             and
             that
             which
             is
             only
             Analogically
             so
             ,
             but
             as
             infallibly
             true
             and
             certain
             as
             the
             other
             ?
             But
             ,
             that
             you
             may
             no
             longer
             blind
             the
             world
             with
             such
             insignificant
             discourses
             ,
             I
             shall
             put
             you
             upon
             speaking
             more
             distinctly
             ,
             by
             enquiring
             into
             those
             waies
             ,
             whereby
             God
             may
             be
             supposed
             supernaturally
             to
             work
             upon
             the
             minds
             of
             men
             ,
             in
             order
             to
             the
             discovery
             of
             truth
             .
             These
             two
             waies
             we
             may
             conceive
             that
             God
             may
             make
             known
             truth
             to
             the
             minds
             of
             men
             .
             1.
             
             
               By
               the
               immediate
               discovery
               of
               something
               ,
               which
               could
               not
               otherwise
               be
               known
               but
               by
               immediate
               Revelation
               :
            
             And
             of
             this
             nature
             were
             all
             those
             
               future
               events
            
             which
             were
             revealed
             to
             the
             Prophets
             ,
             and
             this
             I
             suppose
             you
             call
             
               simply
               prophetical
            
             ;
             so
             likewise
             all
             those
             Doctrines
             which
             are
             of
             pure
             
               Revelation
               ,
               i.
               e.
            
             such
             as
             could
             never
             have
             been
             known
             ,
             unless
             God
             had
             revealed
             them
             :
             of
             which
             kind
             there
             are
             several
             in
             the
             Gospel
             .
             2.
             
             
               God
               may
               discover
               such
               things
               to
               the
               minds
               of
               men
               ,
               which
               ,
               though
               they
               might
               otherwise
               be
               known
               ,
               yet
               not
               with
               that
               degree
               of
               certainty
               ,
               as
               by
               this
               immediate
               assistance
               of
               Gods
               Spirit
               :
            
             Now
             this
             I
             suppose
             ,
             is
             that
             you
             call
             
               Analogically
               prophetical
            
             ,
             which
             you
             assert
             
               to
               differ
               nothing
               at
               all
               from
               prophecy
               ,
               in
               regard
               of
               Infallible
               truth
               and
               certainty
               ,
               being
               by
               vertue
               of
               divine
               assistance
               and
               direction
               .
            
             And
             this
             you
             say
             a
             
               General
               Council
            
             hath
             ,
             but
             not
             the
             former
             .
          
           
             Now
             to
             convince
             you
             of
             the
             absurdity
             of
             your
             assertions
             ,
             
             I
             shall
             shew
             you
             these
             two
             things
             .
             1.
             
             
               That
               this
               cannot
               be
               without
               an
               imm●diate
               Revelation
               .
            
             2.
             
             
               That
               being
               so
               ,
               it
               cannot
               be
               discursive
               ,
               as
               you
               say
               it
               is
            
             in
             the
             use
             of
             the
             means
             .
             1.
             
             
               That
               this
               cannot
               be
               without
               an
               immediate
               Revelation
               :
            
             for
             which
             I
             need
             nothing
             but
             your
             own
             assertions
             ,
             viz.
             that
             this
             is
             a
             higher
             discovery
             of
             truth
             ,
             than
             nature
             can
             ever
             attain
             to
             ,
             or
             ordinary
             Grace
             ;
             and
             that
             it
             is
             such
             as
             obliges
             all
             men
             
               to
               an
               internal
               assent
               to
               it
               ,
            
             when
             it
             is
             declared
             .
             Now
             I
             shall
             desire
             you
             ,
             or
             any
             of
             your
             party
             ,
             to
             tell
             me
             ,
             What
             difference
             there
             is
             between
             this
             ,
             and
             the
             Inspiration
             which
             the
             Apostles
             had
             in
             writing
             the
             Books
             of
             Scripture
             .
             I
             mean
             not
             such
             as
             contain
             prophesies
             in
             them
             ,
             but
             those
             which
             deliver
             to
             us
             the
             Gospel
             of
             Christ
             :
             as
             for
             instance
             ,
             in
             S.
             
               John's
               Gospel
            
             ,
             he
             doth
             not
             pretend
             to
             deliver
             any
             thing
             which
             was
             not
             revealed
             before
             ,
             but
             to
             give
             an
             account
             of
             the
             Doctrine
             and
             life
             of
             Christ.
             And
             so
             that
             Inspiration
             was
             not
             
               simply
               prophetical
            
             ,
             as
             in
             writing
             the
             Prophecies
             in
             the
             Apocalyps
             ,
             but
             Analogically
             so
             ,
             in
             that
             such
             an
             assistance
             of
             
               Gods
               Spirit
            
             ,
             as
             made
             what
             he
             writ
             ,
             to
             be
             as
             infallibly
             true
             and
             certain
             ,
             as
             if
             it
             were
             a
             Prophecy
             ,
             which
             are
             your
             own
             words
             concerning
             the
             Infallibility
             of
             Councils
             .
             Shew
             us
             therefore
             any
             rational
             difference
             between
             this
             kind
             of
             Infallibility
             ,
             and
             that
             Inspiration
             by
             which
             the
             Books
             of
             Scripture
             are
             written
             .
             If
             you
             say
             ,
             the
             one
             was
             
             immediate
             and
             the
             other
             not
             ,
             you
             beg
             the
             Question
             :
             for
             I
             am
             proving
             that
             what
             you
             assert
             ,
             doth
             necessarily
             imply
             ,
             that
             it
             is
             as
             immediate
             as
             that
             which
             the
             Apostles
             had
             .
             Nay
             I
             will
             go
             yet
             further
             ,
             and
             say
             it
             is
             as
             immediate
             as
             that
             which
             the
             Apostles
             themselves
             had
             in
             Council
             .
             For
             when
             they
             said
             ,
             
               It
               seemed
               good
               to
               the
               Holy
               Ghost
               and
               to
               us
               ,
            
             Can
             any
             thing
             more
             possibly
             be
             understood
             ,
             then
             that
             the
             Spirit
             of
             God
             did
             so
             far
             assist
             their
             minds
             ,
             that
             they
             should
             not
             err
             in
             their
             Definitions
             ?
             And
             therefore
             when
             of
             late
             you
             are
             grown
             (
             forsooth
             )
             somewhat
             jealous
             of
             the
             word
             Infallibility
             ,
             and
             you
             give
             us
             a
             grave
             advertisement
             at
             the
             end
             of
             your
             
               Preface
               ,
               that
               you
               do
               not
               mean
               by
               it
               an
               intrinsecal
               unerring
               power
               in
               all
               things
               ,
               in
               those
               whom
               you
               account
               Infallible
               ,
               but
               only
               that
               they
               never
               have
               erred
               ,
               nor
               shall
               err
               in
               definitions
               of
               Faith
            
             ;
             you
             do
             not
             at
             all
             advantage
             your selves
             by
             it
             .
             For
             none
             of
             your
             considerate
             adversaries
             do
             charge
             you
             so
             much
             with
             usurping
             
               Gods
               incommunicable
               attribute
               of
               Infallibility
            
             ,
             (
             which
             is
             thereby
             avoided
             because
             you
             pretend
             to
             derive
             it
             from
             him
             )
             but
             that
             you
             challenge
             the
             same
             Infallibility
             which
             the
             Apostles
             had
             .
             And
             so
             must
             of
             necessity
             assert
             as
             much
             of
             
               Divine
               Enthusiasm
            
             and
             
               immediate
               revelation
            
             in
             your
             Church
             ,
             as
             any
             of
             the
             Apostles
             themselves
             had
             .
             For
             what
             ever
             they
             had
             ,
             came
             
               by
               vertue
               of
               Christs
               promise
            
             ,
             and
             that
             is
             all
             you
             say
             for
             the
             
               Churches
               Infallibility
            
             :
             but
             that
             doth
             no
             more
             take
             it
             off
             from
             being
             an
             
               immediate
               revelation
            
             in
             the
             Church
             ,
             then
             it
             did
             in
             the
             Apostles
             .
             If
             you
             say
             ,
             
               The
               Church
               is
               only
               secured
               that
               it
               neither
               hath
               erred
               ,
               nor
               can
               err
               in
               definitions
               of
               Faith
               ,
            
             What
             more
             had
             the
             Apostles
             then
             this
             ?
             And
             if
             this
             in
             them
             did
             require
             an
             
               immediate
               inspiration
            
             ,
             certainly
             it
             must
             do
             so
             in
             the
             Church
             too
             .
             But
             you
             say
             ,
             
               Neither
               Church
               nor
               Council
               do
               publish
               immediate
               revelations
               ,
            
             
             
               nor
               create
               any
               new
               Articles
               of
               Faith
               ,
               but
               only
               declare
               and
               unfold
               by
               their
               definitions
               ,
               that
               doctrine
               ,
               which
               Christ
               and
               his
               Apostles
               in
               some
               manner
               first
               delivered
               .
            
             But
             all
             this
             ,
             supposing
             it
             true
             ,
             doth
             not
             hinder
             ,
             but
             the
             
               Councils
               Infallibility
            
             must
             imply
             an
             
               immediate
               revelation
            
             on
             the
             part
             of
             the
             Council
             ,
             though
             not
             of
             the
             Doctrine
             decreed
             by
             them
             .
             For
             granting
             the
             decrees
             of
             the
             Council
             are
             no
             
               new
               Articles
               of
               Faith
            
             (
             which
             is
             yet
             contrary
             to
             your
             own
             principles
             ;
             for
             if
             by
             the
             definitions
             of
             Councils
             that
             may
             be
             
               de
               fide
            
             which
             was
             not
             before
             ,
             then
             the
             Councils
             do
             make
             
               new
               Articles
               of
               Faith
            
             ,
             though
             not
             
               new
               Doctrines
               )
               i.
               e.
            
             that
             the
             
               matter
               of
               them
               in
               some
               manner
               was
               before
               revealed
               ,
            
             yet
             since
             you
             say
             
               the
               Council
               in
               declaring
               them
               ,
               hath
               an
               Infallibility
               ,
               equal
               to
               Prophecy
               ,
            
             it
             must
             be
             by
             
               immediate
               inspiration
            
             .
             For
             ,
             Hath
             the
             Council
             greater
             certainty
             ,
             and
             higher
             assistance
             then
             any
             ordinary
             believer
             hath
             or
             not
             ?
             if
             not
             ,
             it
             can
             be
             no
             more
             Infallible
             then
             an
             ordinary
             believer
             ;
             if
             it
             hath
             ,
             it
             must
             be
             immediate
             ,
             because
             it
             hath
             a
             higher
             degree
             of
             certainty
             ,
             then
             can
             be
             attained
             by
             the
             
               use
               of
               means
            
             .
             And
             to
             say
             this
             ,
             as
             you
             do
             expresly
             ,
             when
             you
             assert
             the
             Council
             fallible
             in
             the
             
               use
               of
               means
            
             ,
             but
             infallible
             in
             the
             conclusion
             ,
             is
             a
             most
             palpable
             Contradiction
             .
             For
             ,
             it
             is
             to
             assert
             a
             certainty
             beyond
             and
             above
             the
             
               use
               of
               means
            
             ,
             and
             yet
             not
             immediate
             .
             But
             here
             lyes
             your
             perpetual
             mistake
             ,
             as
             though
             nothing
             could
             be
             an
             
               immediate
               revelation
            
             ,
             but
             what
             is
             a
             revelation
             of
             some
             
               Doctrine
               never
               revealed
               before
            
             :
             whereas
             if
             there
             be
             a
             further
             explanation
             of
             that
             Doctrine
             in
             as
             Infallible
             a
             manner
             as
             the
             Apostles
             at
             first
             revealed
             it
             ,
             that
             explanation
             is
             by
             as
             immediate
             a
             revelation
             ,
             as
             the
             first
             discovery
             of
             it
             .
             As
             is
             clear
             in
             the
             Council
             of
             the
             Apostles
             ,
             for
             I
             hope
             you
             will
             not
             deny
             ,
             but
             the
             non-obligation
             of
             the
             ceremonial
             Law
             was
             
               in
               some
               manner
               revealed
               to
               them
               before
            
             ;
             and
             yet
             I
             hope
             you
             will
             not
             say
             ,
             but
             the
             Apostles
             had
             an
             
               immediate
               revelation
            
             as
             to
             what
             they
             decreed
             in
             that
             Council
             .
             
             It
             is
             very
             plain
             therefore
             ,
             that
             when
             you
             say
             ,
             
               General
               Councils
               neither
               have
               erred
               nor
               can
               err
               in
               their
               definitions
               ,
            
             they
             usurp
             as
             great
             a
             priviledge
             thereby
             as
             ever
             the
             Apostles
             had
             ,
             and
             in
             order
             to
             it
             must
             have
             as
             immediate
             an
             inspiration
             .
             For
             ,
             never
             was
             there
             any
             such
             Infallibility
             ,
             either
             in
             the
             Prophets
             or
             Apostles
             ,
             as
             did
             suppose
             an
             
               absolute
               impossibility
               of
               errour
            
             ;
             but
             it
             was
             wholly
             hypothetical
             in
             case
             of
             
               Divine
               assistance
            
             ,
             which
             hindred
             them
             from
             any
             capacity
             of
             erring
             so
             long
             as
             that
             continued
             with
             them
             and
             no
             longer
             .
             For
             ,
             inspiration
             was
             no
             
               permanent
               habit
            
             ,
             but
             a
             
               transient
               act
            
             in
             them
             ;
             and
             that
             being
             removed
             ,
             they
             were
             lyable
             to
             errours
             as
             well
             as
             others
             ;
             from
             whence
             it
             follows
             ,
             that
             where
             revelations
             were
             most
             immediate
             ,
             they
             did
             no
             more
             then
             what
             you
             assume
             to
             your
             Church
             ,
             viz.
             
               preserve
               them
               from
               actual
               errour
               in
               declaring
               Gods
               will.
            
             So
             that
             nothing
             can
             be
             more
             evident
             then
             that
             you
             challenge
             as
             great
             an
             Infallibility
             ,
             and
             as
             
               immediate
               assistance
            
             of
             
               Gods
               Spirit
            
             in
             Councils
             as
             ever
             the
             Prophets
             and
             Apostles
             had
             .
             And
             therefore
             that
             Divine
             was
             in
             the
             right
             ,
             of
             whom
             Canus
             speaks
             ,
             
             who
             asserted
             ,
             
               That
               since
               General
               Councils
               were
               Infallible
               ,
               their
               definitions
               ought
               to
               be
               equalled
               with
               the
               Scriptures
               themselves
               .
            
             And
             although
             Canus
             and
             others
             dislike
             this
             ,
             it
             is
             rather
             because
             of
             the
             odium
             which
             would
             follow
             it
             ,
             than
             for
             any
             just
             reason
             they
             give
             ,
             why
             it
             should
             not
             follow
             .
             For
             they
             not
             only
             suppose
             as
             great
             a
             Certainty
             or
             Infallibility
             in
             the
             Decrees
             of
             both
             ,
             but
             an
             equal
             obligation
             to
             
               internal
               assent
            
             in
             those
             to
             whom
             they
             are
             declared
             .
             Which
             doth
             further
             prove
             ,
             that
             the
             revelation
             must
             be
             immediate
             :
             for
             if
             by
             vertue
             of
             those
             definitions
             ,
             we
             are
             obliged
             to
             assent
             to
             the
             Doctrines
             contained
             in
             them
             as
             Infallibly
             true
             ,
             there
             must
             be
             an
             
               immediate
               Divine
               Authority
            
             which
             must
             command
             our
             Assent
             .
             For
             nothing
             short
             of
             that
             can
             oblige
             us
             to
             believe
             any
             thing
             as
             of
             
               Divine
               revelation
            
             ;
             now
             Councils
             require
             ,
             that
             we
             must
             believe
             their
             definitions
             to
             be
             
               Divine
               truths
            
             ,
             though
             men
             were
             not
             obliged
             to
             believe
             them
             to
             be
             so
             ,
             before
             those
             definitions
             .
             For
             that
             is
             your
             express
             Doctrine
             ,
             
               That
               though
               the
               matters
               decreed
               in
               Councils
               were
               in
               some
               manner
               revealed
               before
               ,
               yet
               not
               so
               as
               to
               oblige
               all
               men
               with
               an
               explicite
               assent
               to
               believe
               them
            
             ;
             but
             after
             the
             definitions
             of
             Councils
             they
             are
             bound
             to
             do
             it
             .
             So
             that
             though
             there
             be
             not
             an
             object
             newly
             revealed
             ,
             yet
             there
             ariseth
             a
             
               new
               obligation
            
             to
             
               internal
               assent
            
             ;
             which
             obligation
             cannot
             come
             but
             from
             
               immediate
               Divine
               Authority
            
             .
             If
             you
             say
             ,
             
               The
               obligation
               comes
               not
               simply
               by
               vertue
               of
               the
               Councils
               definitions
               ,
               but
               by
               a
               command
               extant
               in
               Scripture
               ,
               whereby
               all
               are
               bound
               to
               give
               this
               assent
               to
               the
               decrees
               of
               Councils
            
             ;
             I
             then
             say
             ,
             we
             must
             be
             excused
             from
             it
             ,
             till
             you
             have
             discharged
             this
             
               new
               obligation
            
             upon
             your self
             ,
             by
             producing
             some
             express
             testimony
             of
             Scripture
             to
             that
             purpose
             :
             which
             is
             ,
             I
             think
             ,
             sufficient
             to
             keep
             our
             minds
             at
             liberty
             from
             this
             
               internal
               assent
            
             to
             the
             definitions
             of
             
               General
               Councils
            
             by
             vertue
             of
             any
             Infallibility
             in
             them
             .
             And
             thus
             having
             more
             at
             large
             considered
             the
             nature
             of
             this
             Infallibility
             which
             you
             challenge
             to
             
               General
               Councils
            
             ,
             and
             having
             shewed
             that
             it
             implyes
             as
             
               immediate
               a
               revelation
            
             as
             the
             Apostles
             had
             ;
             the
             second
             thing
             is
             sufficiently
             demonstrated
             ,
             
               That
               this
               Infallibility
               cannot
               suppose
               discursiveness
               with
               fallibility
               in
               the
               use
               of
               the
               means
               ,
            
             because
             these
             two
             are
             repugnant
             to
             each
             other
             .
          
           
             The
             next
             thing
             to
             be
             considered
             ,
             is
             ,
             
               Stapletons
               argument
               ,
               why
               Councils
               must
               be
               Prophetical
               in
               the
               conclusion
            
             ;
             
             
               because
               that
               which
               is
               determined
               by
               the
               Church
               is
               matter
               of
               Faith
               ,
               and
               not
               of
               knowledge
               ,
               and
               the
               assent
               required
               else
               would
               not
               be
               an
               assent
               of
               Faith
               ,
               but
               an
               habit
               of
               knowledge
               .
            
             To
             which
             his
             Lordship
             Answers
             ,
             
               That
               he
               sees
               no
               inconvenience
               in
               it
               ,
               if
               it
               be
               granted
               ;
               for
               one
               and
               the
               same
               conclusion
               may
               be
               Faith
               to
               the
               believer
               ,
               that
               cannot
               prove
            
             ;
             
             
             
               and
               knowledge
               to
               the
               learned
               ,
               that
               can
               .
            
             Which
             he
             further
             explains
             thus
             :
             
               Some
               supernatural
               principles
               which
               reason
               cannot
               demonstrate
               simply
               ,
               must
               be
               supposed
               in
               order
               to
               Faith
               ;
               but
               ,
               these
               principles
               being
               owned
               ,
               reason
               being
               thereby
               inlightned
               ,
               that
               may
               serve
               to
               convert
               or
               convince
               Philosophers
               ,
               and
               the
               great
               men
               of
               reason
               in
               the
               very
               point
               of
               Faith
               where
               it
               is
               at
               the
               highest
               .
            
             This
             he
             brings
             down
             
               to
               the
               business
               of
               Councils
               ;
               as
               to
               which
               ,
            
             he
             saith
             ,
             
               that
               the
               first
               immediate
               ,
               fundamental
               points
               of
               Faith
               ,
               as
               they
               cannot
               be
               proved
               simply
               by
               reason
               ,
               so
               neither
               need
               they
               be
               determined
               by
               any
               Council
               ,
               nor
               ever
               were
               they
               attempted
               ,
               they
               are
               so
               plain
               set
               down
               in
               Scripture
               .
               If
               about
               the
               sense
               and
               true
               meaning
               of
               these
               ,
               or
               necessary
               deduction
               out
               of
               the
               prime
               Articles
               of
               Faith
               ,
               General
               Councils
               determine
               any
               thing
               ,
               as
               they
               have
               done
               at
            
             Nice
             
               and
               the
               rest
               ;
               there
               is
               no
               inconvenience
               ,
               that
               one
               and
               the
               same
               Canon
               of
               the
               Council
               should
               be
               believed
               as
               it
               reflects
               upon
               the
               Articles
               and
               grounds
               indemonstrable
               ;
               and
               yet
               known
               to
               the
               learned
               ,
               by
               the
               means
               and
               proof
               ,
               by
               which
               that
               deduction
               is
               vouched
               and
               made
               good
               .
               And
               again
               the
               conclusion
               of
               a
               Council
               ,
               suppose
               that
               in
            
             Nice
             
               about
               the
               consubstantiality
               of
               Christ
               with
               the
               Father
               ,
               in
               it self
               considered
               ,
               is
               indemonstrable
               by
               reason
               ;
               there
            
             (
             saith
             he
             )
             
               I
               believe
               ,
               and
               assent
               in
               Faith
               :
               but
               the
               same
               conclusion
               if
               you
               give
               me
               the
               ground
               of
               Scripture
               and
               the
               Creed
               (
               for
               somewhat
               must
               be
               supposed
               in
               all
               whether
               Faith
               or
               knowledge
               )
               is
               demonstrable
               by
               natural
               reason
               against
               any
               Arrian
               in
               the
               world
               .
            
             So
             that
             he
             concludes
             ,
             
               The
               weaker
               sort
               of
               Christians
               may
               assent
               by
               Faith
               ,
               where
               the
               more
               learned
               may
               build
               it
               on
               reason
               ,
               the
               principles
               of
               Faith
               being
               supposed
               .
            
             This
             is
             the
             substance
             of
             his
             Lordships
             Discourse
             .
             In
             Answer
             to
             which
             ,
             you
             tell
             us
             ,
             
               That
               the
               Bishop
               seems
               to
               broach
               a
               new
               Doctrine
               ,
               that
               the
               assent
               of
               Faith
               may
               be
               an
               habit
               of
               knowledge
               .
            
             
             
               But
               surely
            
             (
             say
             you
             )
             
               Divine
               Faith
               is
               according
               to
               the
               Apostle
               ,
            
             Heb.
             11.
             
               an
               Argument
               of
               things
               which
               do
               not
               appear
               ,
            
             viz.
             
               by
               the
               same
               means
               ,
               by
               which
               we
               give
               this
               assent
               of
               Faith
               :
               otherwise
               our
               Faith
               would
               not
               be
               free
               and
               meritorious
               .
            
             An
             Answer
             I
             must
             needs
             say
             ,
             hugely
             suitable
             to
             your
             principles
             ,
             who
             are
             most
             concerned
             of
             all
             men
             to
             set
             reason
             at
             a
             distance
             from
             Faith
             ;
             and
             so
             you
             do
             sufficiently
             in
             this
             Discourse
             of
             it
             .
             For
             it
             is
             no
             easie
             matter
             to
             understand
             what
             you
             mean
             ,
             but
             that
             is
             not
             to
             be
             wondered
             at
             ,
             since
             you
             make
             obscurity
             so
             necessary
             to
             
               Faith.
               Divine
               Faith
               is
            
             (
             you
             say
             )
             
               an
               Argument
               of
               things
               which
               do
               not
               appear
               ,
            
             viz.
             
               by
               the
               same
               means
               ,
               by
               which
               we
               give
               this
               assent
               of
               Faith.
            
             Do
             you
             mean
             that
             the
             objects
             of
             
               Faith
               do
               not
               appear
            
             ?
             or
             that
             the
             reason
             of
             believing
             doth
             not
             ?
             If
             only
             the
             former
             ,
             which
             is
             all
             the
             Apostle
             means
             ;
             that
             is
             nothing
             to
             your
             purpose
             ,
             for
             we
             are
             not
             enquiring
             ,
             whether
             men
             may
             not
             believe
             
               the
               things
               which
               are
               not
               seen
               ,
            
             but
             ,
             whether
             the
             assent
             of
             Faith
             may
             not
             be
             consistent
             with
             reason
             :
             which
             I
             am
             so
             far
             from
             thinking
             any
             strange
             doctrine
             ,
             that
             I
             cannot
             see
             how
             there
             can
             be
             an
             assent
             of
             Faith
             without
             reason
             .
             And
             they
             must
             be
             such
             great
             
               meriters
               at
               Gods
               hands
            
             ,
             as
             you
             are
             ,
             who
             must
             think
             to
             oblige
             him
             with
             believing
             what
             you
             cannot
             understand
             ,
             or
             see
             any
             ground
             in
             reason
             for
             .
             For
             ,
             assent
             being
             an
             act
             of
             the
             mind
             cannot
             be
             elicited
             without
             sufficient
             reason
             ,
             perswading
             the
             mind
             to
             it
             ;
             or
             else
             ,
             it
             is
             
               so
               far
               from
               being
               free
            
             ,
             and
             as
             you
             (
             who
             are
             so
             loath
             to
             be
             beholding
             to
             God
             )
             call
             it
             ,
             meritorious
             ,
             that
             it
             is
             brutish
             and
             irrational
             .
             Not
             that
             there
             are
             demonstrations
             to
             be
             expected
             for
             every
             thing
             we
             believe
             ,
             but
             there
             must
             be
             sufficient
             reason
             for
             the
             mind
             to
             build
             its
             assent
             upon
             ,
             and
             that
             reason
             is
             evidence
             ,
             and
             that
             evidence
             destroyes
             that
             obscurity
             which
             you
             make
             necessary
             to
             Faith.
             Evidence
             ,
             I
             say
             ,
             not
             of
             the
             object
             ,
             but
             of
             the
             reason
             and
             obligation
             to
             assent
             .
             When
             you
             say
             ,
             
               That
               Faith
               ,
               as
               Faith
               ,
               cannot
               be
               Knowledge
               ,
            
             his
             Lordship
             grants
             it
             ;
             but
             yet
             it
             doth
             not
             thence
             follow
             ,
             that
             
             what
             may
             be
             believed
             by
             one
             may
             not
             be
             known
             by
             another
             :
             and
             
               though
               Christ
            
             (
             as
             you
             add
             )
             
               did
               not
               set
               up
               a
               School
               of
               knowledge
               but
               of
               Faith
               ,
            
             yet
             he
             did
             not
             set
             up
             a
             
               School
               of
               blind
               implicite
               Faith
            
             ,
             but
             such
             a
             one
             as
             consists
             of
             a
             rational
             and
             discursive
             act
             of
             the
             mind
             .
             You
             must
             not
             therefore
             expect
             that
             we
             should
             believe
             the
             definitions
             of
             Councils
             because
             they
             pretend
             to
             be
             Infallible
             ,
             but
             you
             must
             first
             convince
             our
             reasons
             that
             they
             are
             so
             ,
             and
             then
             we
             shall
             assent
             to
             them
             .
             But
             you
             have
             very
             well
             contrived
             your
             business
             ,
             to
             have
             an
             
               obscure
               ,
               implicite
               Faith
            
             ,
             for
             such
             Doctrines
             which
             are
             so
             far
             from
             any
             evidence
             of
             Reason
             .
          
        
         
           
             CHAP.
             II.
             Of
             the
             use
             and
             Authority
             of
             General
             Councils
             .
          
           
             
               The
               denying
               the
               Infallibility
               of
               General
               Councils
               takes
               not
               away
               their
               use
               and
               Authority
               .
               Of
               the
               submission
               due
               to
               them
               by
               all
               particular
               persons
               .
               How
               far
               external
               obedience
               is
               required
               in
               case
               they
               err
               .
               No
               violent
               opposition
               to
               be
               made
               against
               them
               .
               Rare
               Inconveniences
               hinder
               not
               the
               effect
               of
               a
               just
               power
               .
               It
               cannot
               rationally
               be
               supposed
               ,
               that
               such
               General
               Councils
               as
               are
               here
               meant
               should
               often
               or
               dangerously
               err
               .
               The
               true
               notion
               of
               a
               General
               Council
               explained
               .
               The
               Freedom
               requisite
               in
               the
               proceedings
               of
               it
               .
               The
               Rule
               it
               must
               judge
               by
               .
               Great
               difference
               between
               external
               obedience
               ,
               and
               internal
               assent
               to
               the
               Decrees
               of
               Councils
               .
               This
               latter
               unites
               men
               in
               errour
               ,
               not
               the
               former
               .
               As
               great
               uncertainties
               supposing
               General
               Councils
               Infallible
               as
               not
               .
               Not
               so
               great
               certainty
               requisite
               for
               submission
               as
               Faith.
               Whether
               the
               Romanists
               Doctrine
               of
               the
               Infallibility
               of
               Councils
               ,
               or
               ours
               ,
               tend
               more
               to
               the
               Churches
               peace
               ?
               St.
               Austin
               explained
               .
               The
               Keyes
               according
               to
               him
               given
               to
               the
               Church
               .
               No
               unremediable
               inconvenience
               ,
               supposing
               a
               General
               Councilerr
               .
               But
               errours
               in
               Faith
               are
               so
               ,
               supposing
               them
               Infallible
               when
               they
               are
               not
               .
               The
               Church
               hath
               power
               to
               reverse
               the
               Decrees
               of
               General
               Councils
               .
               The
               power
               of
               Councils
               not
               by
               Divine
               Institution
               .
               The
               unreasonableness
               of
               making
               the
               Infallibility
               of
               Councils
               depend
               on
               the
               Popes
               confirmation
               .
               No
               consent
               among
               the
               Romanists
               about
               the
               subject
               of
               Infallibility
               ,
               whether
               in
               Pope
               or
               Council
               .
               No
               evidence
               from
               Scripture
               ,
               Reason
               ,
               or
               Antiquity
               ,
               for
               the
               Popes
               personal
               Infallibility
               .
            
          
           
             THE
             
               first
               question
            
             being
             thus
             dispatched
             ,
             I
             now
             come
             to
             the
             second
             ,
             
             which
             is
             ,
             
               Of
               what
               Vse
               and
               Authority
               General
               Councils
               are
               in
               the
               Church
               ,
               supposing
               them
               not
               Infallible
               ?
            
             And
             here
             again
             two
             things
             are
             to
             be
             examined
             ;
             first
             ,
             
               How
               far
               General
               Councils
               are
               to
               be
               submitted
               to
               .
            
             Secondly
             ,
             
               Whether
               our
               opinion
               or
               yours
               tend
               more
               to
               the
               peace
               of
               the
               Church
            
             ;
             for
             both
             these
             his
             Lordship
             handles
             distinctly
             ,
             and
             so
             shall
             we
             .
             For
             the
             first
             ,
             nothing
             is
             more
             necessary
             then
             throughly
             to
             understand
             his
             Lordships
             meaning
             ,
             which
             he
             most
             fully
             delivers
             in
             these
             words
             .
             
             
               General
               Councils
               lawfully
               called
               and
               ordered
               and
               lawfully
               proceeding
               ,
               are
               a
               great
               and
               awful
               representation
               ,
               and
               cannot
               err
               in
               matters
               of
               Faith
               ,
               keeping
               themselves
               to
               Gods
               rule
               ,
               and
               not
               attempting
               to
               make
               a
               new
               one
               of
               their
               own
               ;
               and
               are
               with
               all
               submission
               to
               be
               observed
               by
               every
               Christian
               ,
               where
               Scripture
               ,
               or
               evident
               demonstration
               ,
               comes
               not
               against
               them
               .
            
             Two
             things
             you
             mainly
             object
             against
             this
             opinion
             .
             1.
             
             
               That
               in
               case
               such
               a
               Council
               err
               ,
               it
               tends
               only
               to
               unite
               men
               in
               errour
               .
            
             2.
             
             
               Who
               shall
               be
               Judge
               of
               all
               those
               conditions
               implyed
               in
               the
               Councils
               
               proceedings
               ?
            
             to
             these
             two
             ,
             all
             that
             I
             can
             find
             material
             scattered
             up
             and
             down
             in
             your
             Discourse
             on
             this
             Subject
             ,
             may
             be
             reduced
             .
             For
             the
             first
             ,
             we
             must
             consider
             the
             occasion
             of
             his
             Lordships
             entrance
             into
             this
             subject
             concerning
             
               General
               Councils
               ,
               how
               far
               they
               may
               err
               ,
               or
               not
               ,
            
             which
             he
             saith
             ,
             
               is
               a
               question
               of
               great
               consequence
               in
               the
               Church
               of
               God.
               For
               to
               say
               they
               cannot
               err
               ,
            
             
             
               leaves
               the
               Church
               not
               only
               without
               remedy
               against
               an
               errour
               once
               determin'd
               ;
               but
               also
               without
               sense
               that
               it
               may
               need
               a
               remedy
               ,
               and
               so
               without
               care
               to
               seek
               it
               ,
               which
               is
               the
               misery
               of
               the
               Church
               of
            
             Rome
             
               at
               this
               day
               .
               To
               say
               they
               can
               err
               ,
               seems
               to
               expose
               the
               members
               of
               the
               Church
               to
               an
               uncertainty
               and
               wavering
               in
               the
               Faith
               ,
               to
               make
               unquiet
               Spirits
               not
               only
               to
               disrespect
               former
               Councils
               of
               the
               Church
               ,
               but
               also
               to
               slight
               and
               contemn
               whatsoever
               they
               may
               now
               determine
               .
            
             So
             that
             ,
             great
             inconveniencies
             appearing
             on
             both
             sides
             ,
             his
             Lordship
             endeavours
             to
             steer
             his
             course
             so
             as
             not
             to
             dash
             on
             the
             rocks
             of
             either
             side
             ,
             by
             betraying
             the
             
               Churches
               Faith
            
             in
             asserting
             their
             Infallibility
             ,
             or
             the
             
               Churches
               peace
            
             by
             acknowledging
             them
             fallible
             .
             But
             as
             he
             could
             not
             see
             any
             reason
             to
             believe
             them
             Infallible
             ,
             so
             neither
             could
             he
             see
             any
             necessity
             that
             the
             
               Churches
               peace
            
             should
             be
             broken
             ,
             supposing
             them
             not
             to
             be
             so
             .
             And
             the
             most
             obvious
             objection
             being
             ,
             
               If
               a
               General
               Council
               be
               fallible
               ,
               what
               is
               to
               be
               done
               in
               case
               it
               should
               err
               ?
            
             For
             that
             ,
             he
             propounds
             this
             
               Expedient
               ,
               That
               the
               determination
               of
               a
               General
               Council
               erring
               was
               to
               stand
               in
               force
               ,
            
             
             
               and
               to
               have
               external
               obedience
               at
               the
               least
               yielded
               to
               it
               ,
               till
               evidence
               of
               Scripture
               ,
               or
               a
               demonstration
               to
               the
               contrary
               made
               the
               errour
               appear
               ;
               and
               untill
               thereupon
               another
               Council
               of
               equal
               authority
               did
               reverse
               it
               .
            
             And
             he
             after
             explains
             what
             he
             means
             by
             this
             
               external
               obedience
            
             ,
             
             viz.
             
               That
               which
               consists
               in
               silence
               ,
               patience
               ,
               and
               forbearance
               yielded
               to
               it
               :
            
             which
             he
             builds
             on
             this
             reason
             ,
             
               That
               Controversies
               arising
               in
               the
               Church
               must
               have
               some
               end
               or
               they
               'l
               tear
               all
               in
               sunder
               :
               therefore
               supposing
               a
               General
               Council
               should
               err
               ,
               and
               an
               erring
               Decree
               be
               by
               the
               Law
               it self
               invalid
               ,
               I
               would
               have
               it
               ,
            
             (
             saith
             he
             )
             
               wisely
               considered
               again
               (
               supposing
               the
               Council
               not
               to
               err
               in
               Fundamental
               Verity
               )
               whether
               it
               be
               not
               fit
               to
               allow
               a
               General
               Council
               that
               honour
               and
               priviledge
               ,
               which
               all
               other
               great
               Courts
               have
               ;
               Namely
               that
               there
               be
               a
               declaration
               of
               the
               invalidity
               of
               its
               decrees
               ,
            
             
             
               as
               well
               as
               of
               the
               Laws
               of
               other
               Courts
               ,
               before
               private
               men
               can
               take
               liberty
               to
               refuse
               obedience
               .
            
             Therefore
             he
             concludes
             ,
             
               That
               this
               seems
               most
               fit
               and
               necessary
               for
               the
               peace
               of
               Christendom
               ,
               unless
               in
               case
               the
               errour
               be
               manifest
               and
               intolerable
               ,
               or
               that
               the
               whole
               Church
               upon
               peaceable
               and
               just
               complaint
               of
               this
               errour
               neglect
               or
               refuse
               to
               call
               a
               Council
               to
               examine
               it
               :
               and
               there
               come
               in
               National
               and
               Provincial
               Councils
               to
               reform
               for
               themselves
               .
            
             These
             words
             contain
             the
             full
             account
             of
             his
             Lordships
             opinion
             ,
             which
             you
             charge
             with
             so
             
               many
               interclashings
               and
               inconveniences
            
             .
             The
             first
             of
             which
             is
             ,
             
               That
               it
               tends
               only
               to
               oblige
               all
               the
               members
               of
               the
               Church
               to
               an
               Vnity
               in
               errour
               against
               Scripture
               and
               demonstration
               ,
            
             
             
               during
               their
               whole
               lives
               ,
               or
               rather
               to
               the
               worlds
               end
               ;
               since
               such
               an
            
             Utopian
             
               rectifying
               Council
               as
               the
               Bishop
               here
               fancies
               ,
               is
               morally
               impossible
               ever
               to
               be
               had
               ;
               and
               therefore
               you
               call
               it
               a
               strange
               (
               not
               not
               say
               an
               impious
               )
               doctrine
               ,
               advanced
               without
               authority
               of
               Gods
               Word
               ,
               or
               Antiquity
               ,
               nay
               contrary
               to
               all
               solid
               reason
               .
            
          
           
             This
             being
             a
             charge
             of
             the
             highest
             nature
             and
             manag'd
             with
             such
             unmeasurable
             confidence
             ,
             
             we
             must
             somewhat
             further
             enquire
             into
             the
             grounds
             of
             his
             Lordships
             opinion
             ,
             to
             see
             whether
             it
             be
             guilty
             of
             these
             crimes
             or
             no.
             There
             are
             three
             things
             therefore
             must
             be
             cleared
             in
             order
             to
             his
             Lordships
             Vindication
             .
             1.
             
             The
             design
             of
             his
             Discourse
             .
             2.
             
             The
             suppositions
             he
             makes
             as
             to
             the
             proceedings
             of
             the
             Council
             .
             3.
             
             The
             obligation
             of
             its
             decrees
             supposing
             that
             it
             should
             err
             .
          
           
           
             1.
             
             
               The
               design
               of
               his
               discourse
            
             is
             to
             be
             considered
             ;
             which
             is
             to
             remedy
             a
             supposable
             inconvenience
             ,
             and
             to
             provide
             for
             the
             
               Churches
               peace
            
             .
             For
             the
             first
             question
             in
             debate
             was
             ,
             
               Whether
               a
               General
               Council
               might
               err
               ,
               or
               no.
            
             In
             which
             his
             Lordship
             gives
             sufficient
             evidence
             from
             
               Scripture
               ,
               Antiquity
            
             ,
             and
             Reason
             ,
             that
             it
             might
             .
             But
             then
             here
             comes
             an
             inconvenience
             to
             be
             removed
             ;
             for
             his
             Adversary
             objects
             ,
             
               What
               are
               we
               then
               nearer
               to
               Vnity
               after
               a
               Council
               hath
               determin'd
               ,
               supposing
               it
               may
               err
               ?
            
             To
             this
             his
             Lordship
             suits
             his
             Answer
             :
             wherein
             we
             ought
             to
             consider
             ,
             that
             the
             inconvenience
             objected
             is
             ,
             on
             his
             Lordships
             suppositions
             ,
             one
             of
             the
             
               rara
               contingentia
            
             ;
             and
             such
             a
             one
             ought
             not
             to
             destroy
             a
             principle
             of
             Government
             in
             all
             other
             cases
             useful
             and
             necessary
             .
             For
             there
             cannot
             possibly
             be
             any
             way
             thought
             of
             for
             peace
             and
             Government
             ,
             but
             there
             may
             be
             a
             supposition
             made
             of
             some
             notable
             inconvenience
             ;
             but
             that
             not
             being
             necessary
             ,
             nor
             immediately
             consequent
             upon
             it
             ,
             but
             something
             which
             may
             happen
             and
             far
             more
             probably
             may
             not
             ,
             it
             ought
             not
             to
             hinder
             the
             obtaining
             of
             that
             ,
             which
             is
             generally
             both
             useful
             and
             necessary
             .
             To
             give
             you
             a
             parallel
             case
             to
             this
             :
             It
             is
             granted
             on
             all
             hands
             that
             the
             
               civil
               authority
            
             of
             a
             Nation
             is
             Fallible
             ,
             and
             therefore
             we
             may
             suppose
             it
             actually
             to
             err
             ,
             and
             that
             so
             far
             as
             to
             bind
             men
             by
             Law
             to
             something
             in
             it self
             unlawful
             .
             Will
             you
             say
             now
             ,
             that
             the
             intent
             of
             
               civil
               authority
            
             is
             to
             bind
             men
             necessarily
             to
             sin
             ?
             I
             hope
             ,
             you
             will
             not
             :
             but
             by
             this
             you
             may
             easily
             see
             the
             fallacy
             of
             your
             arguing
             against
             his
             Lordship
             ;
             for
             it
             is
             an
             Inconvenience
             indeed
             supposable
             ,
             but
             not
             at
             all
             necessary
             ;
             if
             he
             had
             said
             indeed
             ,
             that
             
               General
               Councils
            
             must
             necessarily
             err
             ,
             your
             Argument
             had
             been
             strong
             against
             him
             ;
             but
             as
             it
             is
             ,
             it
             hath
             no
             more
             force
             against
             his
             assertion
             ,
             then
             the
             supposition
             before
             made
             hath
             against
             civil
             authority
             .
             For
             that
             case
             may
             be
             easily
             put
             ,
             that
             such
             a
             Law
             may
             pass
             ;
             but
             ,
             doth
             this
             hinder
             men
             from
             their
             obligation
             to
             duty
             and
             submission
             to
             a
             just
             authority
             ?
             or
             ,
             Will
             you
             have
             men
             presently
             to
             renounce
             obedience
             ,
             and
             to
             repeal
             such
             a
             Law
             themselves
             ,
             and
             not
             rather
             in
             all
             wayes
             of
             duty
             and
             reverence
             to
             authority
             make
             known
             their
             just
             complaints
             and
             desire
             a
             redress
             by
             the
             hands
             of
             Supream
             authority
             ?
             And
             this
             is
             all
             which
             his
             Lordship
             aims
             at
             ,
             that
             in
             case
             a
             
               General
               Council
            
             should
             err
             (
             which
             is
             not
             easily
             imaginable
             upon
             his
             suppositions
             )
             it
             tends
             more
             to
             the
             
               Churches
               peace
            
             for
             private
             men
             not
             to
             oppose
             the
             Decrees
             of
             it
             ,
             but
             to
             endeavour
             that
             another
             
               General
               Council
            
             be
             called
             to
             repeal
             it
             ,
             and
             till
             then
             to
             preserve
             the
             Churches
             peace
             ,
             supposing
             the
             errour
             not
             manifest
             or
             intolerable
             .
             In
             this
             case
             then
             there
             are
             two
             inconveniences
             put
             :
             the
             one
             of
             them
             is
             ,
             That
             when
             a
             Council
             is
             supposed
             to
             err
             ,
             every
             particular
             man
             may
             be
             at
             liberty
             to
             oppose
             the
             Decrees
             of
             it
             ,
             and
             so
             put
             the
             Church
             into
             confusion
             ;
             the
             other
             is
             ,
             That
             though
             private
             men
             may
             know
             it
             to
             be
             an
             errour
             ,
             yet
             they
             should
             be
             patient
             till
             the
             Church
             by
             another
             Council
             may
             repeal
             it
             :
             now
             these
             two
             inconveniences
             being
             laid
             together
             ,
             the
             question
             is
             ,
             Which
             is
             the
             greater
             ?
             His
             Lordship
             with
             a
             great
             deal
             of
             reason
             judges
             the
             former
             to
             be
             :
             because
             in
             the
             latter
             case
             it
             is
             only
             a
             silencing
             of
             some
             less
             necessary
             truth
             for
             some
             time
             ;
             but
             in
             the
             other
             it
             is
             an
             exposing
             the
             Church
             to
             the
             fury
             of
             mens
             turbulent
             Spirits
             .
             But
             that
             which
             shews
             the
             unreasonableness
             of
             your
             objection
             ,
             
               That
               this
               is
               the
               way
               to
               bind
               the
               Church
               to
               an
               union
               in
               errour
               ,
            
             is
             ,
             that
             this
             doth
             not
             necessarily
             follow
             from
             his
             Lordships
             opinion
             ,
             but
             is
             only
             a
             case
             supposable
             :
             and
             no
             rare
             Inconvenience
             ought
             to
             prejudice
             a
             general
             good
             :
             And
             the
             peace
             of
             the
             Church
             in
             such
             a
             case
             ought
             to
             be
             preferred
             before
             private
             mens
             satisfaction
             .
          
           
           
             
             But
             this
             will
             further
             appear
             ,
             if
             we
             consider
             ,
             secondly
             ,
             the
             Suppositions
             his
             Lordship
             makes
             ;
             for
             by
             that
             we
             shall
             see
             ,
             how
             rarely
             incident
             this
             case
             is
             :
             for
             ,
             I
             hope
             ,
             the
             supposing
             that
             a
             
               General
               Council
            
             may
             erre
             ,
             doth
             not
             suppose
             that
             it
             must
             necessarily
             erre
             ;
             and
             granting
             those
             things
             which
             are
             supposed
             by
             him
             ,
             it
             is
             a
             rare
             case
             that
             it
             should
             erre
             .
             For
             these
             things
             are
             by
             him
             supposed
             .
             1.
             
             
               That
               it
               must
               be
               a
               Council
               lawfully
               called
               and
               ordered
            
             ;
             and
             so
             ,
             not
             such
             Councils
             as
             that
             of
             Trent
             was
             ,
             or
             any
             like
             it
             ;
             wherein
             the
             Pope
             gives
             only
             a
             
               General
               Summons
            
             ,
             and
             that
             it
             must
             be
             called
             a
             
               General
               Council
            
             on
             that
             account
             ,
             how
             few
             Bishops
             soever
             appear
             in
             it
             ,
             nay
             ,
             though
             the
             far
             greatest
             part
             of
             the
             Christian
             world
             be
             excluded
             from
             it
             :
             but
             it
             must
             be
             such
             a
             Council
             as
             may
             be
             acknowledged
             to
             be
             General
             ,
             by
             the
             
               general
               Consent
            
             of
             the
             
               Christian
               world
            
             .
             For
             that
             we
             would
             make
             our
             Judge
             in
             the
             case
             ;
             as
             it
             was
             in
             the
             four
             first
             
               General
               Councils
            
             .
             Not
             that
             we
             would
             stand
             upon
             Bishops
             being
             actually
             present
             from
             every
             particular
             Church
             ,
             but
             that
             such
             a
             number
             be
             present
             from
             the
             greatest
             Churches
             ,
             as
             may
             make
             it
             not
             be
             suspected
             to
             be
             meerly
             a
             Faction
             ,
             packed
             together
             for
             the
             Interess
             of
             some
             potent
             Prelate
             ;
             but
             that
             they
             do
             so
             indifferently
             meet
             from
             all
             parts
             ,
             that
             there
             may
             be
             no
             just
             ground
             of
             suspicion
             ,
             that
             they
             design
             any
             thing
             but
             the
             common
             good
             of
             the
             Christian
             world
             .
             And
             therefore
             we
             acknowledge
             the
             first
             
               four
               General
               Councils
            
             to
             be
             truly
             such
             ,
             in
             our
             present
             sense
             ;
             neither
             do
             we
             quarrel
             at
             them
             ,
             because
             so
             few
             Bishops
             were
             present
             ,
             who
             lived
             out
             of
             the
             
               Roman
               Empire
            
             ;
             for
             ,
             supposing
             the
             Church
             at
             the
             same
             freedom
             from
             particular
             Interesses
             that
             it
             was
             then
             ,
             and
             so
             great
             a
             number
             of
             Bishops
             assembled
             together
             ,
             we
             look
             on
             it
             to
             be
             
               so
               great
               and
               awful
               a
               Representation
               ,
            
             that
             its
             determinations
             ought
             not
             to
             be
             opposed
             by
             any
             factious
             or
             turbulent
             Spirits
             .
             And
             in
             case
             some
             Bishops
             be
             not
             present
             from
             some
             Churches
             ,
             whether
             Eastern
             or
             Western
             ,
             yet
             if
             upon
             the
             publishing
             those
             Decrees
             ,
             they
             be
             
               universally
               accepted
            
             ,
             that
             doth
             ,
             
               ex
               post-facto
            
             ,
             make
             the
             Council
             truly
             Occumenical
             .
             By
             this
             you
             see
             ,
             what
             we
             mean
             by
             a
             
               General
               Council
            
             .
             And
             ,
             for
             
               the
               calling
               of
               it
            
             ;
             though
             we
             say
             ,
             it
             should
             be
             by
             the
             consent
             of
             the
             chief
             Patriarchs
             ,
             yet
             the
             right
             and
             custom
             of
             the
             ancient
             Church
             ,
             clearly
             carries
             it
             ,
             that
             it
             ought
             to
             be
             summoned
             by
             the
             authority
             of
             
               Christian
               Princes
            
             :
             for
             ,
             nothing
             can
             be
             more
             evident
             to
             such
             ,
             who
             will
             not
             shut
             their
             eyes
             against
             the
             clearest
             evidence
             ,
             than
             that
             the
             first
             
               General
               Councils
            
             (
             before
             the
             Pope
             had
             got
             the
             better
             of
             the
             Emperours
             )
             were
             summoned
             by
             the
             Emperours
             command
             and
             authority
             ;
             and
             since
             the
             division
             of
             the
             Empire
             into
             so
             many
             Kingdoms
             and
             Principalities
             ,
             the
             consent
             of
             
               Christian
               Princes
            
             is
             necessary
             on
             the
             same
             grounds
             .
             Neither
             ought
             it
             only
             to
             be
             a
             
               General
               Council
            
             ,
             and
             
               lawfully
               called
            
             ,
             but
             
               lawfully
               ordered
               too
               ,
               viz.
            
             that
             no
             Prelate
             challenge
             himself
             such
             a
             Presidency
             not
             in
             ,
             but
             over
             the
             Council
             ,
             that
             his
             Instructions
             must
             be
             looked
             on
             as
             the
             only
             Chart
             they
             must
             steer
             their
             course
             by
             ;
             and
             that
             nothing
             be
             debated
             ,
             but
             
               proponentibus
               Legatis
            
             ,
             as
             it
             was
             at
             Trent
             :
             for
             these
             things
             take
             away
             utterly
             that
             Freedom
             which
             is
             necessary
             for
             a
             
               General
               Council
            
             .
             And
             therefore
             his
             Lordship
             justly
             requires
             ,
             2.
             
             
               That
               the
               Council
               do
               proceed
               lawfully
            
             ;
             which
             it
             cannot
             do
             ,
             if
             it
             be
             over-awed
             ,
             as
             the
             
               second
               Ephesine
            
             was
             by
             Dioscorus
             and
             his
             party
             ;
             or
             if
             practices
             be
             used
             ,
             as
             at
             Ariminum
             :
             but
             there
             must
             be
             the
             greatest
             freedom
             in
             debates
             ,
             no
             canvasing
             for
             votes
             ,
             but
             every
             one
             suffered
             to
             deliver
             his
             judgement
             ,
             without
             prejudice
             or
             partiality
             ,
             that
             those
             who
             give
             their
             judegements
             ,
             deliver
             their
             reasons
             before
             ,
             and
             not
             only
             appear
             
               in
               Pontificalibus
            
             ,
             to
             give
             their
             Placet
             .
             That
             the
             Bishops
             present
             ,
             be
             men
             of
             unquestionable
             abilities
             ,
             and
             generally
             presumed
             to
             be
             well
             acquainted
             with
             the
             matters
             to
             be
             debated
             
             there
             :
             For
             otherwise
             nothing
             would
             be
             more
             easie
             ,
             than
             for
             the
             more
             subtil
             men
             ,
             under
             ambiguous
             expressions
             ,
             and
             fair
             pretences
             to
             bring
             over
             a
             great
             number
             of
             the
             rest
             to
             them
             ,
             who
             want
             either
             judgement
             or
             learning
             enough
             to
             discern
             their
             designs
             .
             And
             this
             is
             supposed
             to
             be
             the
             case
             of
             the
             Council
             at
             Ariminum
             ,
             where
             the
             
               Occidental
               Bishops
            
             ,
             for
             want
             of
             learning
             were
             over-reached
             by
             the
             subtilty
             of
             the
             
               Arrian
               party
            
             .
             3.
             
             His
             Lordship
             supposes
             ,
             
               That
               this
               Council
               keeps
               it self
               to
               Gods
               Rule
               ,
               and
               not
               attempt
               to
               make
               a
               new
               one
               of
               their
               own
            
             :
             For
             in
             so
             doing
             they
             commit
             an
             errour
             in
             the
             
               first
               Concoction
            
             ,
             which
             will
             be
             incorrigible
             afterwards
             .
             And
             this
             is
             not
             only
             reasonable
             ,
             but
             just
             and
             necessary
             ,
             because
             nothing
             can
             be
             a
             Rule
             of
             Faith
             ,
             but
             what
             is
             of
             immediate
             
               divine
               Revelation
            
             ;
             and
             this
             hath
             been
             the
             practice
             of
             the
             first
             
               General
               Councils
            
             ,
             which
             never
             owned
             or
             proceeded
             by
             any
             other
             Rule
             of
             Faith
             but
             this
             .
             These
             things
             being
             supposed
             ,
             May
             we
             not
             justly
             say
             ,
             That
             an
             erring
             determination
             of
             such
             a
             Council
             so
             proceeding
             ,
             is
             a
             
               rare
               case
            
             ?
             Since
             we
             believe
             ,
             that
             God
             will
             not
             deny
             to
             any
             particular
             person
             (
             who
             doth
             sincerely
             seek
             it
             )
             the
             
               knowledge
               of
               his
               truth
            
             ,
             much
             less
             may
             we
             think
             he
             will
             do
             it
             to
             such
             an
             
               awful
               Representation
               of
               the
               Church
            
             ,
             when
             assembled
             together
             purposely
             for
             finding
             out
             that
             truth
             ,
             which
             may
             be
             of
             so
             great
             consequence
             to
             the
             
               Christian
               world
            
             .
             For
             both
             the
             truth
             of
             
               Gods
               promises
            
             ,
             the
             
               goodness
               of
               God
            
             to
             his
             people
             ,
             and
             his
             
               peculiar
               care
            
             of
             his
             Church
             ,
             seem
             highly
             concerned
             ,
             that
             such
             a
             Council
             should
             not
             be
             guilty
             of
             any
             notorious
             errour
             .
          
           
             But
             ,
             because
             we
             deny
             not
             ,
             but
             such
             a
             Council
             is
             fallible
             ,
             therefore
             we
             grant
             the
             case
             may
             be
             put
             ,
             that
             such
             a
             Council
             may
             erre
             ;
             
             and
             the
             Question
             is
             ,
             What
             is
             to
             be
             done
             then
             ?
             
               Whether
               every
               particular
               person
               may
               oppose
               such
               a
               determination
               ,
               or
               submit
               till
               another
               Council
               reverse
               the
               Decrees
               of
               it
               .
            
             His
             Lordship
             asserts
             the
             latter
             ;
             and
             so
             we
             come
             to
             the
             effect
             of
             such
             an
             erring
             Decree
             ,
             which
             was
             the
             third
             thing
             to
             be
             spoken
             to
             .
             As
             to
             which
             ,
             these
             things
             must
             be
             considered
             ,
             1.
             
             That
             he
             doth
             not
             assert
             ,
             that
             men
             are
             bound
             to
             believe
             the
             truth
             of
             that
             Decree
             ,
             but
             not
             
               openly
               to
               oppose
               it
            
             .
             For
             so
             he
             speaks
             expresly
             of
             
               external
               obedience
            
             ,
             and
             
               at
               least
               so
               far
               as
               it
               consists
               in
               silence
               ,
               patience
               ,
               and
               forbearance
               yielded
               to
               it
               .
            
             And
             therefore
             you
             are
             greatly
             deceived
             ,
             when
             with
             such
             confidence
             you
             assert
             ,
             
               That
               this
               obliges
               all
               the
               members
               of
               the
               Church
               to
               unity
               in
               errour
            
             ;
             for
             that
             is
             only
             consequent
             upon
             your
             principle
             ,
             that
             the
             Decrees
             of
             
               General
               Councils
            
             are
             to
             be
             believed
             by
             an
             
               internal
               Assent
            
             :
             for
             this
             indeed
             would
             necessarily
             oblige
             them
             to
             
               unity
               in
               errour
            
             ;
             but
             the
             most
             that
             is
             consequent
             on
             his
             Lordships
             Opinion
             ,
             is
             ,
             that
             in
             such
             cases
             wherein
             a
             
               General
               Council
            
             hath
             erred
             ,
             men
             ought
             rather
             to
             be
             silent
             for
             a
             time
             as
             to
             some
             truth
             ,
             than
             to
             break
             the
             
               Churches
               peace
            
             .
             In
             the
             mean
             time
             he
             doth
             not
             deny
             ,
             but
             that
             men
             may
             be
             bound
             to
             follow
             their
             own
             judgements
             in
             the
             discovery
             of
             truth
             ;
             nay
             ,
             and
             they
             may
             use
             all
             means
             consistent
             with
             the
             
               Churches
               peace
            
             ,
             to
             promote
             that
             truth
             ;
             for
             he
             allows
             that
             
               just
               complaints
               may
               be
               made
               to
               the
               Church
               for
               reversing
               the
               decrees
               of
               the
               former
               Council
               ,
            
             and
             this
             cannot
             be
             without
             discovering
             the
             errour
             of
             that
             Council
             .
             And
             I
             hope
             this
             liberty
             of
             dissent
             and
             just
             complaint
             ,
             is
             sufficient
             to
             keep
             all
             the
             members
             of
             the
             Church
             from
             being
             united
             in
             Errour
             .
             And
             ,
             I
             pray
             Sir
             ,
             What
             cause
             is
             there
             now
             for
             such
             
               hideous
               out-cryes
               ,
               that
               this
               is
               such
               a
               strange
               and
               impious
               Doctrine
               ,
               against
               Scripture
               ,
               Antiquity
               ,
               and
               solid
               Reason
               ,
            
             which
             appears
             ,
             for
             all
             that
             I
             can
             see
             ,
             very
             just
             and
             reasonable
             ,
             taking
             it
             in
             the
             way
             which
             he
             explains
             himself
             in
             .
             But
             ,
             whereas
             you
             object
             ,
             
               That
               this
               will
               keep
               men
               in
               errour
               to
               the
               worlds
               end
               ,
               because
               such
               a
               Council
               is
               morally
               impossible
            
             ;
             it
             is
             easie
             to
             shew
             
             you
             ,
             that
             if
             the
             
               rectifying
               Council
            
             be
             impossible
             ;
             the
             
               General
               erring
               Council
            
             is
             equally
             impossible
             ;
             therefore
             there
             is
             no
             danger
             coming
             that
             way
             neither
             .
             And
             that
             such
             
               General
               Councils
            
             are
             grown
             such
             morally
             impossible
             things
             ,
             we
             may
             in
             a
             great
             measure
             thank
             your
             Church
             for
             it
             ,
             which
             hates
             as
             much
             such
             a
             
               true
               rectifying
               Council
            
             (
             as
             you
             call
             it
             )
             as
             the
             Court
             of
             Rome
             does
             a
             
               thorow
               Reformation
            
             .
             For
             ,
             all
             your
             design
             is
             ,
             to
             perswade
             men
             ,
             that
             those
             only
             are
             
               General
               Councils
            
             ,
             which
             have
             the
             
               Popes
               Summons
            
             ,
             and
             wherein
             he
             rules
             ,
             and
             ,
             in
             effect
             ,
             does
             all
             ;
             and
             to
             perswade
             men
             to
             believe
             the
             Decrees
             of
             such
             Councils
             ,
             is
             the
             most
             effectual
             way
             in
             the
             world
             to
             
               unite
               men
               in
               the
               belief
               of
               errours
               to
               the
               worlds
               end
               .
            
             For
             ,
             as
             long
             as
             the
             Popes
             Interest
             can
             carry
             it
             ,
             to
             be
             sure
             ,
             all
             
               rectifying
               Councils
            
             ,
             shall
             be
             (
             as
             you
             say
             )
             Vtopian
             too
             ;
             for
             he
             will
             prevent
             ,
             if
             possible
             ,
             their
             ever
             appearing
             in
             Europe
             .
             Therefore
             all
             this
             discourse
             of
             his
             Lordship
             doth
             suppose
             such
             a
             state
             of
             the
             Church
             ,
             as
             that
             was
             in
             the
             time
             of
             the
             
               Nicene
               Councils
            
             ,
             and
             after
             ;
             when
             there
             might
             be
             a
             liberty
             of
             calling
             such
             Councils
             ,
             that
             in
             case
             one
             errs
             ,
             another
             might
             be
             summoned
             to
             reverse
             it
             .
             But
             this
             is
             not
             to
             be
             expected
             
               in
               faece
               Romuli
            
             ,
             in
             this
             state
             of
             the
             
               Christian
               world
            
             ,
             that
             there
             should
             be
             such
             a
             
               General
               Council
            
             so
             called
             ,
             and
             so
             proceeding
             as
             he
             supposes
             ,
             and
             therefore
             there
             is
             no
             such
             danger
             of
             
               being
               united
               in
               errour
            
             ,
             by
             vertue
             of
             its
             Decrees
             ;
             but
             if
             the
             state
             of
             things
             would
             bear
             such
             a
             Council
             so
             decreeing
             ,
             we
             might
             as
             well
             think
             it
             would
             bear
             another
             to
             reverse
             it
             ,
             if
             need
             were
             ,
             and
             then
             his
             Lordships
             supposition
             would
             come
             to
             act
             ,
             that
             in
             the
             interstice
             of
             those
             Councils
             ,
             private
             men
             ought
             not
             to
             oppose
             the
             Decrees
             of
             the
             former
             ,
             but
             patiently
             wait
             till
             the
             latter
             reverse
             them
             .
             But
             ,
             as
             things
             are
             now
             in
             the
             Christian
             world
             ,
             his
             Lordship
             doth
             not
             suppose
             that
             any
             Council
             hath
             such
             a
             power
             to
             oblige
             ,
             because
             it
             calls
             it self
             a
             
               General
               Council
            
             ;
             but
             a
             truly
             
               General
               Council
            
             being
             ,
             as
             you
             say
             ,
             morally
             impossible
             ,
             nothing
             is
             left
             but
             that
             the
             Church
             reform
             it self
             by
             parts
             ,
             and
             wait
             to
             give
             an
             account
             of
             its
             proceedings
             therein
             ,
             till
             such
             a
             
               General
               Council
            
             as
             we
             before
             described
             ,
             be
             assembled
             in
             the
             Christian
             world
             .
             Thus
             we
             see
             ,
             how
             vain
             and
             empty
             your
             first
             Objection
             is
             ,
             
               That
               from
               his
               Lordships
               opinion
               ,
               it
               would
               follow
               ,
               that
               the
               Church
               must
               be
               united
               in
               errour
               ,
            
             which
             is
             only
             the
             direct
             consequent
             of
             your
             own
             assertion
             ,
             that
             men
             are
             bound
             to
             believe
             the
             Decrees
             of
             those
             you
             call
             
               General
               Councils
               to
               be
               Infallible
            
             .
          
           
             Your
             next
             great
             Objection
             is
             ,
             
               That
               this
               Doctrine
               exposes
               all
               to
               uncertainties
            
             ;
             
             
               for
               ,
               Who
               shall
               be
               judge
               ,
               whether
               it
               be
               a
               lawful
               Council
               ,
               and
               proceeds
               lawfully
               ?
               Whether
               the
               errours
               be
               fundamental
               and
               intolerable
               or
               no
               ?
               Whether
               there
               be
               Scripture
               and
               demonstration
               against
               them
               or
               no
               ?
               For
               ,
               if
               every
               man
               be
               judge
               ,
            
             
             
               there
               can
               be
               no
               such
               submission
               to
               any
               General
               Council
               .
            
             This
             is
             the
             force
             of
             the
             many
             words
             ,
             which
             ,
             in
             several
             places
             ,
             you
             spend
             upon
             this
             subject
             ;
             and
             therefore
             I
             shall
             consider
             them
             together
             .
             I
             answer
             therefore
             ,
             1.
             
             In
             general
             ,
             if
             this
             be
             so
             intolerable
             an
             inconvenience
             ,
             it
             is
             unavoidable
             upon
             your
             own
             principles
             :
             and
             therefore
             it
             is
             unreasonable
             to
             object
             that
             to
             another
             ,
             which
             you
             cannot
             quit
             your self
             of
             .
             For
             you
             say
             ,
             That
             the
             
               Infallibility
               of
               General
               Councils
               confirmed
               by
               the
               Pope
               ,
            
             is
             the
             best
             way
             to
             end
             Controversies
             ;
             but
             there
             is
             not
             one
             term
             in
             the
             main
             Proposition
             ,
             but
             is
             liable
             to
             the
             same
             uncertainty
             which
             you
             here
             object
             to
             his
             Lordship
             ;
             for
             ,
             1.
             
             You
             do
             not
             say
             ,
             that
             all
             Councils
             are
             Infallible
             ,
             but
             only
             
               General
               Councils
            
             ,
             Who
             then
             shall
             be
             judge
             ,
             whether
             the
             Council
             you
             would
             have
             me
             believe
             ,
             be
             General
             or
             no
             ?
             You
             do
             not
             say
             ,
             that
             all
             must
             be
             there
             to
             make
             a
             
               General
               Council
            
             ,
             but
             the
             
               Popes
               General
               Summons
            
             is
             sufficient
             :
             But
             ,
             
               Who
               must
               be
               judge
            
             ,
             whether
             that
             be
             sufficient
             or
             no
             ?
             You
             say
             so
             ;
             but
             ,
             I
             see
             no
             
             reason
             for
             it
             ,
             Must
             you
             be
             my
             judge
             ,
             or
             I
             my
             own
             ?
             If
             I
             may
             be
             my
             own
             judge
             ,
             so
             must
             every
             one
             else
             ,
             and
             so
             every
             man
             is
             left
             to
             believe
             what
             
               Councils
               to
               be
               General
            
             he
             please
             himself
             .
             2.
             
             You
             say
             ,
             
               General
               Councils
               are
               Infallible
            
             :
             Who
             must
             be
             judge
             of
             that
             too
             ?
             Must
             the
             Council
             be
             infallibly
             believed
             in
             it
             ?
             But
             that
             is
             the
             thing
             in
             Question
             .
             Must
             the
             Pope
             be
             judge
             ?
             
               But
               no
               man
            
             (
             you
             say
             )
             
               is
               bound
               to
               believe
               him
               Infallible
               without
               the
               Council
               .
            
             Must
             the
             Scripture
             be
             judge
             ?
             But
             ,
             Who
             must
             judge
             what
             the
             sense
             of
             the
             Scripture
             is
             ?
             3.
             
             Who
             must
             be
             judge
             in
             what
             sense
             ,
             and
             how
             far
             the
             Council
             is
             Infallible
             ?
             Who
             must
             judge
             ,
             how
             the
             Council
             comes
             to
             be
             Infallible
             in
             the
             Conclusion
             ,
             that
             was
             fallible
             in
             the
             use
             of
             the
             means
             ?
             And
             when
             any
             Controversie
             arises
             concerning
             the
             meaning
             of
             the
             Decrees
             of
             the
             Council
             ,
             Who
             must
             be
             judge
             ,
             which
             is
             the
             Infallible
             sense
             of
             them
             ?
             for
             there
             is
             but
             one
             
               sense
               Infallible
            
             ,
             though
             the
             words
             may
             bear
             many
             ,
             and
             unless
             I
             know
             which
             is
             the
             
               Infallible
               sense
            
             ,
             I
             am
             not
             bound
             to
             yield
             my
             assent
             to
             it
             .
             But
             ,
             Who
             must
             decide
             this
             ?
             The
             Council
             cannot
             ;
             for
             that
             leaves
             no
             exposition
             with
             the
             decrees
             .
             The
             Pope
             cannot
             ;
             for
             he
             is
             not
             Infallible
             without
             the
             Council
             .
             So
             that
             still
             it
             falls
             to
             every
             mans
             private
             reason
             ,
             to
             judge
             of
             it
             .
             4.
             
             Who
             must
             be
             judge
             ,
             that
             the
             
               Popes
               Confirmation
            
             is
             necessary
             to
             make
             the
             Decrees
             Infallible
             ?
             Not
             the
             Council
             without
             the
             Pope
             ,
             not
             the
             Pope
             without
             the
             Council
             ;
             for
             ,
             you
             say
             ,
             
               We
               are
               not
               bound
               to
               believe
               them
               Infallible
               ,
               but
               as
               they
               are
               together
               .
            
             And
             together
             they
             cannot
             ,
             for
             that
             is
             the
             Question
             ,
             
               Why
               not
               a
               Council
               without
               the
               Popes
               Confirmation
               ,
               as
               well
               as
               with
               it
               ?
            
             and
             ,
             When
             did
             Pope
             and
             Council
             determine
             ,
             that
             no
             Council
             without
             the
             Pope
             ,
             is
             Infallible
             ?
             but
             the
             contrary
             hath
             been
             determined
             by
             a
             
               Council
               ,
               viz.
               that
               a
               Council
               is
               above
               the
               Pope
               ,
            
             and
             consequently
             needs
             not
             his
             Confirmation
             .
             So
             that
             for
             all
             your
             pretending
             to
             end
             Controversies
             ,
             you
             leave
             men
             at
             as
             great
             uncertainties
             as
             any
             whatsoever
             .
             Being
             not
             able
             to
             resolve
             some
             of
             the
             most
             necessary
             Questions
             ,
             in
             order
             to
             the
             Churches
             peace
             ,
             according
             to
             your
             own
             principles
             .
          
           
             2.
             
             I
             answer
             more
             particularly
             ,
             that
             his
             Lordships
             opinion
             doth
             not
             expose
             near
             to
             so
             great
             uncertainties
             as
             yours
             doth
             ;
             upon
             this
             reason
             ,
             
             because
             you
             requiring
             an
             
               internal
               assent
            
             to
             the
             Decrees
             of
             Councils
             ,
             and
             
               Infallible
               Certainty
            
             in
             all
             that
             men
             believe
             ,
             must
             of
             necessity
             leave
             men
             in
             the
             greatest
             perplexities
             ,
             where
             you
             cannot
             give
             them
             that
             kind
             of
             Certainty
             on
             which
             they
             may
             build
             their
             Faith
             ;
             but
             ,
             his
             Lordship
             only
             requiring
             
               external
               obedience
            
             to
             the
             Decrees
             of
             Councils
             ,
             a
             far
             less
             degree
             of
             Certainty
             will
             be
             sufficient
             .
             That
             is
             ,
             such
             a
             kind
             of
             
               Moral
               Certainty
            
             ,
             as
             things
             of
             that
             nature
             are
             capable
             of
             .
             You
             ask
             then
             ,
             
               Who
               shall
               be
               judge
               ,
               whether
               a
               Council
               were
               lawfully
               called
               ,
               and
               did
               lawfully
               proceed
               or
               no
               ?
            
             I
             answer
             ,
             let
             every
             man
             be
             judge
             according
             to
             the
             general
             sense
             and
             reason
             of
             mankind
             .
             If
             there
             were
             sufficient
             authority
             for
             calling
             them
             together
             ,
             according
             to
             the
             known
             practice
             of
             the
             Church
             ;
             if
             there
             was
             no
             plain
             ground
             of
             suspicion
             of
             any
             practises
             by
             the
             power
             of
             any
             particular
             Prelate
             ;
             no
             complaints
             made
             of
             it
             ,
             either
             in
             ,
             or
             after
             the
             Council
             ;
             if
             there
             be
             no
             plain
             evidence
             that
             it
             takes
             any
             other
             Rules
             for
             its
             Decrees
             ,
             but
             the
             Scripture
             ,
             then
             we
             say
             ,
             They
             are
             bound
             to
             yield
             
               external
               obedience
            
             to
             them
             ,
             supposing
             the
             Council
             generally
             received
             in
             the
             Christian
             world
             for
             a
             lawful
             and
             
               General
               Council
            
             .
             If
             you
             ask
             again
             ,
             
               How
               should
               it
               be
               known
               when
               errours
               are
               manifest
               and
               intolerable
               ,
               and
               when
               not
               ?
            
             We
             here
             appeal
             to
             Scripture
             interpreted
             by
             the
             concurrent
             sense
             of
             the
             
               Primitive
               Church
            
             ,
             the
             
               common
               reason
            
             of
             mankind
             (
             supposing
             the
             Scripture
             to
             be
             the
             Rule
             of
             Faith
             )
             the
             consent
             of
             wise
             and
             learned
             men
             ;
             which
             certainly
             will
             prevent
             the
             exorbitances
             and
             capricious
             humours
             of
             
             any
             phantastical
             Spirits
             ,
             which
             may
             cry
             out
             ,
             That
             the
             most
             received
             truths
             ,
             ever
             since
             Christianity
             was
             in
             the
             world
             ,
             are
             
               intolerable
               errours
            
             .
             If
             you
             are
             resolved
             yet
             further
             to
             ask
             ,
             
               Who
               shall
               be
               judge
               what
               a
               necessary
               reason
               or
               demonstration
               is
               ?
            
             His
             Lordship
             tells
             you
             ,
             I
             think
             plain
             enough
             ,
             from
             Hooker
             ,
             what
             is
             understood
             by
             it
             ,
             
               viz.
               such
               as
               being
               proposed
               to
               any
               man
               ,
               and
               understood
               ,
               the
               mind
               cannot
               chuse
               but
               inwardly
               assent
               to
               it
               .
            
             And
             ,
             Do
             you
             require
             any
             other
             judge
             but
             a
             mans
             own
             reason
             in
             this
             case
             ?
             But
             ,
             you
             say
             ,
             
               Others
               call
               their
               arguments
               demonstrations
            
             ;
             but
             let
             them
             submit
             to
             this
             way
             of
             tryal
             ,
             and
             they
             may
             soon
             be
             convinced
             that
             they
             are
             not
             .
             Still
             you
             say
             ,
             
               They
               will
               not
               be
               convinced
               ,
               but
               will
               break
               the
               peace
               of
               the
               Church
               ,
               supposing
               they
               have
               sufficient
               evidence
               for
               what
               they
               say
               .
            
             But
             if
             men
             will
             be
             unreasonable
             ,
             who
             can
             help
             it
             ?
             Can
             you
             ,
             with
             telling
             them
             Councils
             are
             Infallible
             ?
             I
             doubt
             you
             would
             hear
             of
             more
             arguments
             than
             you
             could
             well
             satisfie
             against
             that
             presently
             .
             We
             appeal
             then
             to
             the
             common
             reason
             of
             mankind
             ,
             Whether
             it
             be
             not
             a
             far
             probable
             way
             to
             end
             Controversies
             ,
             to
             perswade
             men
             in
             disputable
             matters
             ,
             to
             yield
             
               external
               obedience
            
             to
             the
             Decrees
             of
             a
             
               lawful
               General
               Council
            
             ,
             than
             to
             tell
             them
             ,
             they
             are
             bound
             to
             believe
             whatever
             they
             decree
             to
             be
             
               infallibly
               true
            
             ?
             And
             therefore
             you
             are
             very
             much
             mistaken
             ,
             
             
               when
               you
               say
               ,
               His
               Lordship
               declines
               the
               main
               Question
               ,
            
             which
             is
             ,
             
               of
               the
               necessity
               of
               submitting
               to
               a
               living
               Judge
               ,
               or
               a
               definitive
               sentence
               ,
               in
               case
               two
               parties
               ,
               equal
               for
               learning
               and
               integrity
               ,
               both
               pretend
               to
               equal
               evidence
               for
               what
               they
               say
            
             ;
             for
             his
             Lordship
             doth
             not
             deny
             ,
             but
             that
             in
             such
             a
             case
             the
             submitting
             to
             a
             definitive
             sentence
             ,
             may
             be
             a
             reasonable
             way
             to
             end
             the
             Controversie
             ;
             but
             then
             the
             difference
             between
             you
             lyes
             in
             two
             things
             .
             1.
             
             That
             you
             would
             bind
             men
             to
             
               internal
               assent
            
             to
             the
             Decrees
             of
             a
             Council
             ,
             as
             being
             Infallible
             ;
             but
             his
             Lordship
             saith
             ,
             They
             bind
             to
             
               external
               obedience
            
             ,
             as
             being
             the
             
               Supremest
               Judicatory
               can
               be
               expected
               in
               the
               Church
               .
            
             2.
             
             You
             pretend
             ,
             
               that
               Councils
               called
               and
               confirmed
               by
               the
               Pope
               ,
               are
               thus
               Infallible
               ,
               and
               our
               Supreme
               Judge
               in
               matters
               of
               Faith
            
             ;
             his
             Lordship
             justly
             dedies
             that
             ,
             and
             sayes
             ,
             That
             a
             
               Free
               General
               Council
               observing
               the
               same
               conditions
               which
               the
               first
               did
               ,
               is
               the
               only
               equal
               and
               indifferent
               Judge
               .
            
             So
             that
             the
             Question
             is
             not
             so
             much
             ,
             Whether
             shall
             be
             a
             
               living
               Judge
            
             ?
             as
             ,
             Who
             shall
             be
             he
             ?
             and
             ,
             How
             far
             the
             definitive
             Sentence
             binds
             ?
             and
             ,
             What
             is
             to
             be
             done
             ,
             in
             case
             there
             cannot
             be
             a
             free
             and
             indifferent
             Judge
             ?
             for
             in
             this
             case
             we
             say
             ,
             Every
             Church
             is
             bound
             to
             regard
             her
             own
             purity
             and
             peace
             ,
             and
             ,
             in
             case
             of
             corruptions
             ,
             to
             proceed
             to
             a
             Reformation
             of
             them
             .
          
           
             
             We
             now
             come
             to
             the
             remaining
             Enquiry
             ,
             which
             is
             ,
             
               Whether
               your
               Doctrine
               ,
               or
               ours
               ,
               tends
               more
               to
               the
               Churches
               peace
               ?
            
             For
             clearing
             of
             this
             ,
             his
             Lordship
             premises
             these
             things
             by
             way
             of
             Considerations
             ,
             
             1.
             
             
               That
               there
               is
               n
               necessity
               of
               any
               such
               Infallibility
               in
               the
               Church
               ,
               as
               was
               in
               the
               Apostles
               .
            
             2.
             
             
               That
               what
               Infallibility
               or
               Authority
               belongs
               to
               the
               Church
               ,
            
             
             
               doth
               primarily
               reside
               in
               the
               whole
               body
               of
               the
               Church
               ,
               and
               not
               in
               a
               General
               Council
               .
            
             3.
             
             
               That
               in
               case
               a
               General
               Council
               erre
               ,
               the
               whole
               Church
               hath
               full
               Authority
               to
               represent
               her self
               in
               another
               Council
               ,
            
             
             
               and
               so
               to
               redress
               what
               was
               amiss
               either
               practised
               ,
               or
               concluded
               .
            
             And
             so
             upon
             these
             principles
             his
             Lordship
             saith
             ,
             
               Here
               is
               a
               sufficient
               remedy
               for
               what
               is
               amiss
               ,
               and
               yet
               no
               infringing
               any
               lawful
               Authority
               in
               the
               Church
               ;
               and
               yet
               he
               grants
               ,
               as
               the
               Church
               of
            
             England
             
               doth
               ,
               that
               a
               General
               Council
               may
               erre
               .
            
             
             But
             he
             saith
             ,
             
               It
               doth
               not
               follow
               ,
               because
               the
               Church
               may
               erre
               ,
               therefore
               she
               may
               not
               govern
               .
               For
               the
               Church
               hath
               not
               only
               a
               Pastoral
               Power
               to
               teach
               and
               direct
               ,
               but
               a
               Praetorian
               also
               ,
               to
               controll
               and
               censure
               too
               where
               errours
               or
               crimes
               are
               against
               points
               fundamental
               ,
               or
               of
               great
               consequence
               .
            
             Thus
             he
             represents
             the
             advantages
             which
             follow
             upon
             his
             opinion
             ,
             
             after
             which
             he
             comes
             to
             the
             disadvantages
             of
             yours
             .
             But
             we
             must
             first
             consider
             ,
             what
             you
             have
             to
             object
             against
             what
             his
             Lordship
             hath
             here
             delivered
             .
             To
             the
             first
             you
             say
             nothing
             ,
             but
             that
             Stapleton
             and
             Bellarmin
             attribute
             more
             Infallibility
             to
             the
             Church
             ,
             than
             his
             Lordship
             doth
             ,
             
             which
             is
             an
             excellent
             way
             to
             prove
             the
             necessity
             of
             it
             ,
             if
             you
             had
             first
             proved
             those
             two
             Authours
             Infallible
             .
             To
             the
             second
             ,
             your
             Answer
             is
             more
             large
             ;
             for
             his
             Lordship
             to
             confirm
             what
             he
             said
             ,
             That
             the
             power
             and
             authority
             given
             by
             Christ
             ,
             lyes
             in
             the
             whole
             Church
             ,
             produces
             that
             saying
             of
             S.
             Austin
             ,
             That
             S.
             
               Peter
               did
               not
               receive
               the
               Keyes
               of
               the
               Church
               ,
            
             
             
               but
               as
               sustaining
               the
               person
               of
               the
               Church
            
             ;
             from
             whence
             he
             proves
             against
             
               Stapleton
               ,
               That
               it
               is
               not
               to
               be
               understood
               finally
               only
               for
               the
               good
               of
               the
               Church
               ,
               but
               that
               the
               primary
               and
               formal
               right
               is
               in
               the
               Church
               .
               For
               he
               that
               receives
               a
               thing
               in
               the
               person
               of
               another
               ,
               receives
               it
               indeed
               to
               his
               good
               and
               use
               ,
               but
               in
               his
               right
               too
               .
            
             To
             this
             you
             answer
             from
             
               Bellarmin
               ,
               That
               there
               is
               a
               twofold
               representing
               or
               bearing
               the
               person
               of
               another
               ,
               The
               one
               Parabolical
               ,
            
             
             
               and
               by
               way
               of
               meer
               figure
               and
               supposition
               only
               ;
               as
            
             Agar
             
               represented
               the
               people
               of
               the
               Jews
               under
               bondage
               of
               the
               Law
               ,
               &c.
               
               The
               other
               historical
               and
               real
               ,
            
             viz.
             
               when
               the
               person
               representing
               ,
               has
               right
               or
               relation
            
             à
             parte
             rei
             ,
             
               in
               and
               towards
               the
               thing
               represented
               ,
               by
               vertue
               whereof
               ,
               it
               bears
               the
               person
               of
               the
               thing
               represented
               :
               Now
               S.
               Peter
               ,
            
             say
             you
             ,
             
               sustained
               the
               person
               of
               the
               Church
               in
               this
               latter
               sense
               ,
               really
               and
               historically
               ,
               and
               not
               parabolically
               ,
               and
               in
               figure
               ,
            
             i.
             e.
             
               he
               received
               the
               Keyes
               as
               Head
               of
               the
               Church
               ;
               though
               that
               Reception
               were
               ordained
               for
               the
               good
               of
               the
               whole
               Church
               .
            
             But
             Sir
             ,
             our
             enquiry
             is
             not
             ,
             How
             many
             waies
             one
             may
             imagine
             a
             Representation
             to
             be
             made
             ,
             but
             ,
             What
             kind
             of
             Representation
             that
             is
             ,
             which
             is
             suitable
             to
             S.
             Austin's
             meaning
             ?
             That
             there
             may
             be
             an
             
               Allegorical
               Representation
            
             ,
             no
             body
             denies
             :
             but
             I
             cannot
             imagine
             ,
             How
             it
             can
             belong
             to
             this
             place
             ;
             or
             ,
             Who
             ever
             meant
             that
             S.
             Peter
             stood
             here
             for
             an
             Allegory
             of
             the
             Church
             ,
             and
             therefore
             the
             members
             of
             your
             distinction
             are
             not
             apposite
             .
             For
             those
             who
             assert
             ,
             that
             S.
             Peter
             did
             sustain
             the
             person
             of
             the
             Church
             ,
             in
             his
             Lordships
             sense
             ,
             do
             yet
             acknowledge
             that
             he
             did
             it
             historicè
             ,
             and
             not
             parabolicè
             ,
             as
             you
             speak
             ,
             
               i.
               e.
            
             the
             donation
             was
             really
             made
             to
             him
             ;
             but
             then
             the
             Question
             is
             ,
             In
             what
             right
             or
             capacity
             it
             was
             made
             to
             him
             ,
             Whether
             in
             his
             personal
             or
             representative
             capacity
             ?
             For
             ,
             these
             are
             the
             two
             only
             proper
             members
             of
             a
             distinction
             here
             .
             St.
             Austin
             saith
             ,
             not
             only
             in
             that
             place
             ,
             but
             in
             very
             many
             others
             ,
             that
             S.
             Peter
             did
             sustain
             the
             
               person
               of
               the
               Church
               ,
               when
               Christ
               said
               to
               him
               ,
            
             
             
               I
               will
               give
               thee
               the
               Keyes
               of
               the
               Kingdom
               of
               Heaven
            
             ;
             Now
             the
             Question
             is
             ,
             In
             what
             sense
             he
             sustained
             the
             person
             of
             the
             Church
             ?
             You
             say
             ,
             In
             his
             
               own
               right
               as
               Head
               of
               the
               Church
            
             ;
             We
             say
             ,
             As
             a
             
               publick
               person
            
             representing
             the
             Church
             ,
             not
             parabolically
             (
             for
             that
             is
             no
             sustaining
             the
             person
             at
             all
             )
             but
             really
             and
             historically
             .
             And
             that
             S.
             Austin
             means
             ,
             As
             a
             
               publick
               person
            
             ,
             appears
             by
             the
             other
             expressions
             in
             the
             places
             cited
             ,
             that
             he
             did
             
               universam
               significare
               Ecclesiam
            
             ,
             signifie
             the
             whole
             Church
             ;
             and
             that
             those
             things
             which
             are
             spoken
             of
             
               Peter
               ,
               Non
               habent
               illustrem
               intellectum
               nisi
               cum
               referuntur
               ad
               Ecclesiam
               cujus
               ille
               agnoscitur
               in
               figurâ
               gestâsse
               personam
               ,
               Have
               no
               clear
               sense
               ,
               but
               when
               they
               are
               referred
               to
               the
               Church
               ,
               whose
               person
               he
               did
               bear
               .
            
             Can
             you
             say
             this
             
               of
               a
               King
               ,
               who
               receives
               the
               Keyes
               of
               a
               Town
               ,
               whereof
               he
               takes
               possession
               for
               himself
               ,
               though
               it
               be
               for
               the
               good
               of
               the
               Kingdom
               ;
               that
               he
               signifies
               the
               whole
               Kingdom
               in
               it
               ,
               and
               that
               it
               cannot
               have
               any
               clear
               sense
               ,
               but
               when
               it
               is
               applied
               to
               the
               Kingdom
               which
               he
               represents
               ?
            
             No
             ,
             this
             cannot
             be
             ;
             for
             the
             King
             takes
             possession
             in
             his
             own
             
               full
               right
            
             ,
             and
             it
             is
             not
             the
             possession
             ,
             but
             the
             administration
             ,
             which
             is
             referred
             properly
             to
             the
             good
             of
             the
             Kingdom
             .
             But
             this
             might
             be
             properly
             
             said
             of
             a
             Duke
             of
             Venice
             ,
             that
             he
             takes
             possession
             of
             a
             Town
             in
             the
             person
             of
             the
             State
             ,
             and
             that
             the
             proper
             sense
             is
             ,
             that
             the
             State
             took
             possession
             ,
             and
             he
             only
             representing
             it
             .
             So
             that
             the
             full
             right
             lyes
             in
             the
             body
             of
             the
             State
             ,
             but
             he
             as
             
               chief
               member
            
             represents
             the
             whole
             .
             And
             this
             is
             that
             which
             S.
             Austin
             means
             ,
             when
             he
             saith
             ,
             That
             S.
             Peter
             represented
             the
             
               Church
               ,
               propter
               primatum
               ,
               for
               the
               Primacy
            
             which
             he
             had
             amongst
             the
             
               Apostles
               ,
               i
               e.
            
             such
             a
             
               Primacy
               of
               order
            
             ,
             whereby
             he
             was
             fittest
             to
             represent
             the
             whole
             Church
             .
             For
             it
             is
             impossible
             to
             conceive
             that
             he
             should
             mean
             that
             S.
             Peter
             should
             receive
             this
             as
             
               Head
               of
               the
               Church
            
             ,
             when
             you
             acknowledge
             that
             he
             was
             not
             
               Head
               of
               the
               Church
            
             ,
             till
             after
             the
             
               Keyes
               were
               given
               him
            
             .
             For
             ,
             you
             say
             ,
             The
             performance
             of
             
               Christ's
               Promise
            
             ,
             in
             making
             him
             
               Head
               of
               the
               Church
            
             ,
             was
             not
             till
             after
             his
             resurrection
             .
             But
             ,
             Will
             you
             say
             ,
             the
             Church
             had
             no
             power
             of
             the
             Keyes
             till
             then
             ;
             and
             then
             only
             finally
             too
             ,
             and
             not
             formally
             ?
             What
             became
             then
             of
             the
             power
             of
             the
             Keyes
             at
             S.
             Peters
             death
             ,
             if
             only
             formally
             in
             him
             ,
             and
             not
             in
             the
             Church
             ?
             What
             becomes
             of
             them
             at
             the
             death
             of
             every
             Pope
             ?
             Will
             you
             say
             ,
             as
             Bellarmin
             doth
             ,
             that
             Christ
             takes
             them
             ,
             and
             gives
             them
             to
             his
             Successour
             ?
             But
             he
             must
             be
             sure
             to
             wait
             till
             the
             Cardinals
             agree
             ,
             To
             whom
             he
             must
             give
             them
             .
             Nothing
             then
             could
             be
             further
             from
             S.
             Austin's
             meaning
             ,
             than
             that
             S.
             Peter
             received
             the
             Keyes
             ,
             as
             
               Head
               of
               the
               Church
            
             ,
             and
             so
             ,
             that
             he
             represented
             the
             Church
             only
             finally
             ;
             whereas
             his
             expressions
             carry
             it
             ,
             that
             he
             means
             the
             
               formal
               right
            
             of
             them
             was
             conveyed
             to
             the
             Church
             ,
             and
             that
             S.
             Peter
             was
             only
             a
             
               publick
               person
            
             ,
             to
             receive
             them
             in
             the
             name
             of
             the
             Church
             .
             But
             ,
             whatever
             S.
             Austin's
             meaning
             was
             ,
             the
             strength
             of
             his
             Lordships
             assertion
             doth
             not
             stand
             or
             fall
             with
             that
             ;
             for
             there
             are
             arguments
             sufficient
             besides
             to
             prove
             ,
             that
             the
             Authority
             for
             governing
             the
             Church
             ,
             was
             not
             committed
             formally
             to
             S.
             Peter
             ,
             much
             less
             to
             any
             pretended
             successour
             ,
             but
             that
             it
             primarily
             and
             formally
             resides
             in
             the
             whole
             body
             of
             the
             Church
             .
             And
             ,
             were
             that
             the
             thing
             to
             be
             here
             disputed
             ,
             you
             must
             not
             think
             to
             take
             it
             for
             granted
             ,
             that
             if
             the
             Keyes
             were
             given
             personally
             to
             S.
             Peter
             ,
             by
             them
             was
             meant
             the
             
               Supreme
               Authority
            
             of
             governing
             the
             Church
             ,
             exclusively
             of
             the
             other
             Apostles
             .
          
           
             To
             the
             third
             Consideration
             ,
             you
             answer
             ,
             
               That
               in
               case
               a
               General
               Council
               erre
               ,
               
               
               there
               can
               be
               no
               redress
               for
               errour
               in
               Faith
               ;
               for
               if
               one
               Council
               may
               erre
               ,
               so
               may
               another
               ,
               and
               a
               third
               ,
               and
               a
               fourth
               ,
               &c.
               
            
             This
             indeed
             is
             very
             suitable
             to
             your
             Doctrine
             from
             the
             beginning
             ,
             that
             a
             man
             can
             be
             certain
             of
             nothing
             but
             what
             it
             is
             impossible
             should
             be
             otherwise
             .
             I
             hope
             you
             are
             certain
             your self
             ,
             you
             do
             not
             erre
             ;
             but
             I
             suppose
             you
             do
             not
             think
             it
             impossible
             you
             should
             :
             So
             ,
             although
             we
             do
             not
             think
             it
             impossible
             ,
             a
             Council
             should
             erre
             ,
             yet
             we
             may
             be
             certain
             it
             doth
             not
             :
             and
             ,
             supposing
             it
             should
             ,
             we
             do
             not
             say
             ,
             It
             is
             impossible
             that
             a
             Council
             should
             not
             erre
             ,
             so
             that
             another
             Council
             may
             correct
             the
             errour
             of
             the
             former
             .
             And
             doubtless
             men
             may
             be
             certain
             of
             it
             too
             ;
             if
             ,
             as
             his
             Lordship
             saith
             ,
             
               plain
               Scripture
               ,
               and
               evident
               demonstration
            
             be
             brought
             against
             the
             former
             errour
             .
             But
             these
             are
             strange
             Doctrines
             ,
             that
             because
             a
             Council
             may
             erre
             ,
             therefore
             a
             Council
             can
             never
             afford
             remedy
             against
             inconveniences
             .
             For
             ,
             one
             great
             inconvenience
             is
             ,
             the
             breaking
             the
             
               Churches
               peace
            
             :
             that
             ,
             is
             remedied
             by
             the
             
               Councils
               Authority
            
             ;
             another
             is
             ,
             
               errour
               in
               Faith
            
             ,
             that
             may
             be
             remedied
             by
             another
             
               Council
               :
               No
            
             ,
             say
             you
             ,
             
               for
               that
               may
               erre
               too
            
             ;
             but
             ,
             Doth
             it
             follow
             that
             it
             
               must
               erre
            
             ?
             or
             ,
             Is
             it
             probable
             that
             it
             should
             erre
             ?
             if
             the
             former
             errour
             be
             so
             discovered
             ,
             and
             the
             Council
             so
             proceed
             as
             his
             Lordship
             supposes
             .
             For
             your
             other
             difficulty
             
               about
               the
               calling
               another
               General
               Council
               ,
            
             I
             have
             answered
             it
             already
             ,
             
             when
             I
             shewed
             ,
             what
             we
             meant
             by
             a
             
               General
               Council
            
             ,
             
             and
             when
             it
             was
             
               lawfully
               call'd
            
             .
             When
             you
             after
             add
             ,
             
               That
               the
               Church
               never
               represented
               her self
               in
               another
               Council
               but
               where
               the
               former
               Council
               was
               unlawful
               ;
               and
               instance
               in
               the
               Councils
               of
            
             Ariminum
             and
             Ephesus
             :
             you
             say
             the
             same
             which
             his
             Lordship
             doth
             ,
             for
             these
             Councils
             were
             therefore
             accounted
             unlawful
             because
             erroneous
             and
             factious
             ,
             and
             he
             never
             asserts
             the
             necessity
             of
             calling
             a
             
               new
               Council
            
             ,
             but
             in
             those
             two
             cases
             .
             But
             if
             you
             would
             have
             us
             account
             none
             such
             ,
             but
             whom
             you
             do
             ,
             you
             must
             excuse
             us
             till
             we
             see
             greater
             reason
             for
             it
             then
             we
             do
             yet
             :
             and
             so
             likewise
             for
             what
             follows
             ,
             that
             the
             
               Councils
               which
               rectified
               the
               errours
               of
               those
               were
               called
               by
               the
               Popes
               authority
               ,
               as
               that
               of
            
             Trent
             
               and
               others
               were
            
             ,
             which
             to
             speak
             mildly
             is
             a
             gross
             untruth
             .
          
           
             You
             urge
             from
             his
             Lordships
             granting
             ,
             
               That
               the
               Church
               hath
               a
               Praetorian
               power
               to
               controul
               and
               censure
               too
               ,
               where
               errours
               or
               crimes
               are
               against
               points
               Fundamental
               or
               of
               great
               consequence
            
             ;
             that
             
               therefore
               he
               and
               all
               Protestants
               are
               justly
               censured
               by
               the
               Roman
               Church
               for
               opposing
               those
               Doctrines
               which
               are
               with
               her
               Fundamental
               and
               of
               great
               consequence
               .
            
             But
             still
             there
             is
             no
             difference
             with
             you
             between
             the
             
               Roman
               Church
            
             and
             the
             Catholick
             ;
             between
             
               Papal
               Councils
            
             ,
             and
             
               Free
               and
               General
            
             ;
             between
             what
             she
             judges
             Fundamental
             ,
             and
             what
             all
             are
             bound
             to
             judge
             so
             .
             If
             you
             prove
             then
             ,
             that
             we
             are
             bound
             to
             rely
             only
             on
             the
             judgement
             of
             your
             Church
             ,
             your
             consequence
             is
             good
             ;
             but
             otherwise
             it
             is
             tyed
             with
             a
             rope
             of
             sand
             ,
             and
             therefore
             we
             do
             not
             fear
             the
             lashes
             of
             it
             .
             And
             the
             same
             fault
             runs
             through
             your
             subsequent
             discourse
             ,
             
             in
             which
             you
             suppose
             the
             
               Church
               Infallible
               in
               all
               she
               propounds
               ,
            
             which
             you
             know
             is
             constantly
             denyed
             ,
             and
             hath
             been
             at
             large
             disproved
             in
             our
             first
             Part.
             For
             ,
             the
             ground
             of
             your
             
               resolution
               of
               Faith
               being
               removed
            
             ,
             I
             see
             the
             Fabrick
             of
             your
             Church
             falls
             down
             with
             it
             .
             For
             take
             but
             away
             your
             pretence
             of
             Infallibility
             ,
             and
             your
             confounding
             the
             
               Catholick
               and
               Roman
               Church
            
             ;
             all
             the
             rest
             moulders
             ,
             as
             not
             being
             able
             to
             stand
             without
             them
             .
             But
             that
             is
             still
             your
             way
             ,
             if
             any
             thing
             be
             said
             of
             the
             
               Catholick
               Church
            
             ,
             we
             must
             presently
             understand
             it
             of
             yours
             ;
             so
             that
             it
             cannot
             be
             said
             in
             any
             sense
             
               that
               the
               Church
               is
               without
               spot
               or
               wrinkle
               ,
            
             but
             by
             you
             it
             must
             be
             understood
             presently
             of
             the
             
               Doctrine
               of
               the
               Roman
               Catholick
               Church
               universally
               received
               as
               a
               matter
               of
               Faith
               :
            
             
             but
             till
             you
             prove
             not
             only
             your
             two
             former
             assertions
             ,
             but
             that
             St.
             Austin
             understood
             those
             words
             ever
             in
             that
             sense
             ,
             your
             vindication
             of
             that
             place
             in
             him
             concerning
             it
             ,
             will
             appear
             utterly
             impertinent
             to
             your
             purpose
             .
             And
             his
             Lordships
             assertion
             may
             still
             stand
             good
             ,
             
               That
               the
               Church
               on
               earth
               is
               not
               any
               freer
               from
               wrinkles
               in
               Doctrine
               and
               Discipline
               ,
               then
               she
               is
               from
               spots
               in
               life
               and
               Conversation
               .
            
          
           
             Having
             thus
             vindicated
             his
             Lordships
             way
             from
             the
             objections
             you
             raised
             against
             it
             ,
             
             we
             must
             now
             consider
             how
             well
             you
             vindicate
             your
             own
             from
             the
             unreasonableness
             he
             charges
             it
             with
             ,
             in
             several
             particulars
             .
             1.
             
             
               That
               if
               we
               suppose
               a
               General
               Council
               Infallible
               ,
               and
               it
               prove
               not
               so
               ,
            
             
             
               but
               that
               an
               errour
               in
               Faith
               be
               concluded
               ;
               the
               same
               erring
               opinion
               ,
               which
               makes
               it
               think
               it self
               Infallible
               ,
               makes
               the
               errour
               of
               it
               irrevocable
               ,
               and
               so
               leaves
               the
               Church
               without
               remedy
               .
            
             To
             this
             you
             Answer
             ,
             
             
               Grant
               false
               antecedents
               and
               false
               premises
               enow
               ,
               and
               what
               absurdities
               will
               not
               be
               consequent
               ,
               and
               fill
               up
               the
               conclusion
               ?
            
             But
             you
             clearly
             mistake
             the
             present
             business
             ;
             which
             is
             not
             ,
             Whether
             Councils
             be
             Infallible
             or
             no
             ?
             but
             ,
             Whether
             opinion
             be
             lyable
             to
             greater
             Inconveniencies
             ,
             that
             which
             asserts
             that
             they
             may
             ,
             or
             that
             they
             cannot
             ,
             err
             ?
             Will
             you
             have
             your
             supposition
             of
             the
             Infallibility
             of
             Councils
             taken
             for
             a
             
               first
               principle
            
             ,
             or
             a
             thing
             as
             true
             as
             the
             Scriptures
             ?
             So
             you
             
             would
             seem
             indeed
             ,
             
               by
               the
               supposing
               the
               Scriptures
               not
               to
               be
               Gods
               Word
               ,
            
             which
             you
             subjoyn
             as
             the
             parallel
             ,
             
             
               to
               the
               supposing
               General
               Councils
               fallible
               .
            
             But
             will
             you
             say
             the
             one
             is
             as
             evident
             and
             built
             on
             as
             good
             reason
             ,
             and
             as
             much
             agreed
             on
             among
             Christians
             ,
             as
             the
             other
             is
             ?
             I
             suppose
             ,
             you
             will
             not
             :
             and
             therefore
             it
             was
             very
             absurd
             &
             unreasonable
             to
             say
             ,
             
               Supposing
               the
               Word
               of
               God
               were
               not
               so
               ,
               errours
               would
               be
               irrevocable
               ,
               as
               if
               General
               Councils
               were
               supposed
               Infallible
               and
               proved
               not
               so
               .
            
             But
             this
             is
             a
             Question
             you
             grant
             to
             be
             disputable
             among
             Christians
             ,
             and
             will
             you
             not
             give
             us
             leave
             to
             make
             a
             supposition
             that
             it
             may
             prove
             not
             so
             ?
             You
             must
             consider
             ,
             we
             are
             now
             enquiring
             into
             the
             conveniencies
             of
             these
             two
             opinions
             ,
             and
             in
             that
             case
             it
             is
             necessary
             to
             make
             such
             suppositions
             :
             And
             let
             any
             reasonable
             man
             judge
             what
             opinion
             can
             be
             more
             pernicious
             to
             the
             Church
             then
             yours
             is
             ,
             supposing
             it
             not
             to
             be
             true
             :
             for
             then
             it
             will
             be
             necessary
             for
             men
             to
             assent
             to
             the
             
               grossest
               errours
            
             ,
             as
             the
             most
             Divine
             and
             
               Infallible
               truths
            
             :
             and
             there
             can
             be
             no
             remedy
             imagin'd
             for
             the
             redress
             of
             them
             .
             If
             then
             the
             Inconvenience
             of
             admitting
             it
             be
             so
             great
             ,
             men
             had
             need
             look
             well
             to
             the
             grounds
             on
             which
             it
             is
             built
             .
             And
             I
             cannot
             see
             any
             reason
             men
             can
             have
             to
             admit
             any
             
               Infallible
               proponent
               in
               matters
               of
               Faith
            
             to
             the
             Church
             ,
             but
             on
             as
             great
             and
             as
             clear
             evidence
             ,
             as
             the
             Prophets
             and
             Apostles
             had
             ,
             that
             they
             were
             sent
             from
             God.
             For
             the
             danger
             may
             be
             as
             great
             to
             believe
             that
             to
             be
             Infallible
             which
             is
             not
             ,
             as
             not
             to
             believe
             that
             to
             be
             Infallible
             which
             is
             :
             for
             the
             believing
             an
             errour
             to
             be
             a
             
               Divine
               truth
            
             ,
             may
             be
             as
             dangerous
             to
             the
             souls
             of
             men
             ,
             as
             the
             not
             believing
             something
             which
             is
             really
             revealed
             by
             God.
             But
             to
             be
             sure
             ,
             those
             who
             see
             no
             reason
             to
             believe
             a
             
               General
               Council
            
             to
             be
             Infallible
             ,
             cannot
             be
             obliged
             to
             assent
             to
             errours
             propounded
             by
             it
             ;
             but
             such
             who
             believe
             it
             Infallible
             must
             what
             ever
             the
             errours
             be
             ,
             swallow
             them
             down
             ,
             without
             questioning
             the
             truth
             of
             them
             .
             And
             it
             argues
             how
             conscious
             you
             are
             of
             the
             falseness
             of
             your
             principles
             ,
             that
             you
             are
             so
             loath
             to
             have
             them
             examined
             ,
             or
             so
             much
             as
             a
             supposition
             made
             that
             they
             should
             not
             prove
             true
             :
             Whereas
             truth
             alwayes
             invites
             men
             to
             the
             most
             accurate
             search
             into
             it
             .
             We
             see
             the
             Apostles
             bid
             men
             search
             ,
             whether
             the
             things
             they
             spake
             were
             true
             or
             no
             ;
             and
             those
             are
             most
             commended
             who
             did
             it
             most
             ,
             and
             I
             hope
             men
             were
             as
             much
             bound
             to
             believe
             them
             Infallible
             as
             
               General
               Councils
            
             .
             But
             we
             see
             how
             unreasonable
             you
             are
             ,
             you
             would
             obtrude
             such
             things
             upon
             mens
             Faith
             ,
             which
             must
             lead
             them
             into
             unavoidable
             errours
             if
             false
             ,
             and
             yet
             not
             allow
             men
             the
             liberty
             of
             examination
             ,
             whether
             they
             be
             true
             or
             no.
             But
             such
             proceedings
             are
             so
             far
             from
             advancing
             your
             cause
             ,
             that
             nothing
             can
             more
             prejudice
             it
             among
             rational
             and
             inquisitive
             men
             .
          
           
             His
             Lordship
             for
             the
             clearing
             this
             ,
             proceeds
             to
             an
             Instance
             of
             an
             errour
             defined
             by
             one
             of
             your
             
               General
               Councils
            
             ,
             
             viz.
             
               Communion
               in
               one
               kind
            
             ;
             but
             that
             we
             shall
             reserve
             the
             discussion
             of
             ,
             to
             the
             ensuing
             Chapter
             ;
             which
             is
             purposely
             allotted
             for
             the
             discovery
             of
             those
             errours
             which
             have
             been
             defined
             by
             such
             as
             you
             call
             
               General
               Councils
            
             .
             Therefore
             I
             proceed
             .
          
           
             2.
             
             His
             Lordship
             saith
             ,
             
               Your
               opinion
               is
               yet
               more
               unreasonable
               ,
               because
               no
               Body-collective
               ,
            
             
             
               whensoever
               it
               assembled
               it self
               ,
               did
               ever
               give
               more
               power
               to
               the
               representing
               body
               of
               it
               ,
               then
               a
               binding
               power
               upon
               it self
               and
               all
               particulars
               ;
               nor
               ever
               did
               it
               give
               this
               power
               otherwise
               ,
            
             
             
               then
               with
               this
               reservation
               in
               nature
               ,
               that
               it
               would
               call
               again
               ,
               and
               reform
               ,
               and
               ,
               if
               need
               were
               ,
               abrogate
               any
               Law
               ,
               or
               ordinance
               upon
               just
               cause
               made
               evident
               that
               the
               representing
               Body
               had
               failed
               in
               trust
               ,
               or
               truth
               .
               And
               this
               power
               no
               Body-collective
               ,
               ecclesiastical
               or
               civil
               ,
               can
               
               put
               out
               of
               it self
               ,
               or
               give
               away
               to
               a
               Parliament
               ,
               or
               Council
               ,
               or
               call
               it
               what
               you
               will
               that
               represents
               it
               .
            
             To
             this
             again
             you
             Answer
             ,
             
             
               This
               is
               only
               to
               suppose
               and
               take
               for
               granted
               ,
               that
               a
               General
               Council
               hath
               no
               Authority
               ,
               but
               what
               is
               meerly
               delegate
               from
               the
               Church
               Vniversal
               which
               it
               represents
               .
            
             I
             grant
             ,
             this
             is
             supposed
             in
             it
             ,
             and
             this
             is
             all
             which
             the
             nature
             of
             a
             representative
             body
             doth
             imply
             ;
             if
             you
             say
             ,
             there
             is
             more
             then
             that
             ,
             you
             are
             bound
             to
             prove
             it
             .
             Yes
             ,
             say
             you
             ,
             
               We
               maintain
               its
               Authority
               to
               be
               of
               Divine
               Institution
               ,
               and
               when
               lawfully
               assembled
               to
               act
               by
               Divine
               right
               ,
               and
               not
               meerly
               by
               deputation
               and
               consent
               of
               the
               Church
               .
            
             But
             if
             all
             the
             proof
             you
             have
             for
             it
             ,
             be
             only
             that
             which
             you
             refer
             us
             to
             in
             the
             precedent
             Chapter
             ,
             the
             palpable
             weakness
             of
             it
             for
             any
             such
             purpose
             hath
             been
             there
             fully
             laid
             open
             .
             His
             Lordship
             saith
             ,
             
               That
               the
               power
               which
               a
               Council
               hath
               to
               order
               ,
            
             
             
               settle
               and
               define
               differences
               arising
               concerning
               Faith
               ,
               it
               hath
               not
               by
               any
               Immediate
               Institution
               from
               Christ
               ,
               but
               it
               was
               prudently
               taken
               up
               by
               the
               Church
               from
               the
               Apostles
               example
               .
               So
               that
               to
               hold
               Councils
               to
               this
               end
               ,
               is
               apparent
               Apostolical
               Tradition
               written
               :
               but
               the
               power
               which
               Councils
               have
               ,
               is
               from
               the
               whole
               Catholick
               Church
               ,
               whose
               members
               they
               are
               ,
               and
               the
               Churches
               power
               from
               God.
            
             You
             say
             ,
             
               True
               it
               is
               ,
               the
               calling
               such
               assemblies
               was
               taken
               up
               ,
               and
               hath
               for
               its
               pattern
               the
               example
               of
               the
               Apostles
               ,
            
             Act.
             15.
             
               yet
               surely
               there
               is
               little
               doubt
               to
               be
               made
               ,
               but
               the
               Apostles
               had
               both
               direction
               and
               precept
               too
               ,
               for
               doing
               it
               so
               often
               as
               just
               occasion
               required
               ,
               from
               Christ
               himself
               .
            
             The
             whole
             force
             of
             which
             Answer
             lyes
             in
             those
             well
             placed
             words
             ,
             
               Surely
               there
               is
               little
               doubt
               to
               be
               made
            
             ;
             for
             as
             to
             any
             thing
             of
             reason
             ,
             you
             never
             offer
             at
             it
             .
             Just
             such
             another
             of
             
               Bellarmins
               Sine
               dubio's
            
             comes
             after
             ;
             
               Though
               a
               General
               Council
               be
               the
               Church
               representative
               ,
               and
               do
               not
               meet
               ,
               or
               assemble
               together
            
             hic
             &
             nunc
             ,
             
               but
               by
               order
               and
               deputation
               from
               man
               ;
               yet
               it
               follows
               not
               ,
               but
               the
               power
               and
               authority
               by
               which
               they
               act
               when
               they
               are
               met
               may
               be
               from
               God
               ,
               as
               doubtless
               it
               is
               .
            
             Can
             any
             man
             have
             the
             face
             to
             question
             ,
             Whether
             the
             Authority
             of
             
               General
               Councils
            
             be
             of
             
               Divine
               Institution
            
             or
             no
             ,
             when
             you
             say
             ,
             
               Yes
               surely
               ,
               there
               is
               no
               doubt
               to
               be
               made
               of
               it
               ,
               doubtless
               it
               is
               ?
            
             We
             do
             not
             question
             ,
             as
             you
             would
             seem
             to
             imply
             afterwards
             ,
             
               Whether
               the
               people
               or
               the
               Pastours
               have
               right
               to
               send
               to
               General
               Councils
               ,
            
             but
             what
             ground
             you
             have
             to
             assert
             ,
             that
             
               General
               Councils
               are
               an
               immediate
               Divine
               Institution
               .
            
             But
             I
             must
             needs
             say
             ,
             I
             never
             saw
             any
             thing
             affirmed
             oftener
             ,
             and
             offered
             to
             be
             proved
             less
             ,
             then
             that
             is
             here
             :
             and
             yet
             as
             though
             you
             had
             done
             it
             invincibly
             you
             triumphantly
             proceed
             ;
             
               General
               Councils
               then
               ,
               are
               a
               principal
               and
               necessary
               part
               of
               that
               Ecclesiastical
               Hierarchy
               which
               Christ
               instituted
               for
               the
               Government
               of
               his
               Church
               ,
               and
               not
               an
               humane
               Expedient
               only
               ,
            
             
             
               taken
               up
               by
               the
               Church
               her self
               meerly
               upon
               prudential
               considerations
               ,
               as
               the
               Bishop
               will
               needs
               conceive
               .
            
             It
             strangely
             puzzles
             me
             to
             find
             out
             any
             thing
             that
             Particle
             then
             relates
             to
             ;
             and
             after
             all
             my
             search
             can
             find
             nothing
             ,
             but
             
               surely
               ,
               without
               doubt
               ,
               and
               doubtless
               .
            
             I
             pray
             Sir
             ,
             think
             not
             so
             meanly
             of
             us
             ,
             that
             we
             should
             take
             these
             for
             Arguments
             or
             Demonstrations
             :
             Deal
             fairly
             with
             us
             ,
             and
             if
             we
             fall
             by
             the
             force
             of
             reason
             ,
             we
             yield
             our selves
             up
             to
             you
             .
             But
             you
             are
             very
             much
             deceived
             ,
             if
             you
             think
             these
             things
             are
             taken
             for
             proofs
             with
             us
             :
             we
             can
             easily
             discern
             the
             weakness
             of
             your
             cause
             through
             the
             most
             confident
             affirmations
             .
             If
             you
             had
             brought
             any
             Law
             of
             Christ
             ,
             appointing
             that
             
               General
               Councils
            
             should
             be
             in
             the
             Church
             ,
             any
             
               Apostolical
               precept
            
             ,
             prescribing
             or
             giving
             directions
             concerning
             them
             ,
             you
             had
             done
             something
             ;
             but
             ,
             not
             so
             much
             as
             to
             offer
             at
             a
             proof
             ,
             and
             yet
             conclude
             it
             as
             confidently
             as
             if
             it
             were
             impossible
             to
             resist
             the
             force
             of
             your
             Demonstrations
             ,
             is
             an
             evidence
             ,
             that
             either
             you
             know
             your
             cause
             to
             be
             weak
             ,
             or
             suppose
             us
             to
             be
             so
             .
             Much
             
             such
             another
             discourse
             is
             that
             which
             follows
             ,
             wherein
             you
             pretend
             to
             give
             a
             reason
             ,
             
               Why
               what
               is
               defined
               by
               one
               Council
               in
               point
               of
               Doctrine
               cannot
               be
               reversed
               by
               another
               .
            
             
             Which
             is
             ,
             
               because
               the
               true
               Christian
               Faith
               is
            
             ex
             natura
             rei
             
               unchangeable
               ,
               that
               it
               admits
               not
               of
               yea
               and
               nay
               ,
               but
               only
               yea
               ;
               that
               it
               is
               alwayes
               the
               same
               ,
               that
               it
               must
               stand
               without
               alteration
               for
               ever
               ,
               nay
               that
               it
               is
               to
               be
               invariable
               and
               admit
               no
               change
               .
            
             All
             these
             expressions
             we
             have
             in
             one
             Paragraph
             ,
             and
             ,
             for
             all
             that
             I
             see
             ,
             are
             the
             greatest
             strength
             of
             it
             .
             But
             what
             is
             it
             you
             mean
             by
             all
             this
             ?
             Do
             you
             think
             we
             could
             not
             understand
             what
             you
             meant
             by
             the
             
               unchangeableness
               of
               Christian
               Faith
            
             ,
             without
             so
             many
             diversified
             expressions
             of
             it
             ?
             And
             what
             follows
             now
             from
             all
             this
             ?
             
               That
               one
               Council
               cannot
               repeal
               the
               Decrees
               of
               another
               ?
            
             How
             so
             ?
             was
             not
             the
             
               Faith
               of
               Christ
            
             as
             unchangeable
             in
             the
             time
             of
             the
             
               Arrian
               Councils
            
             ,
             as
             it
             is
             now
             ?
             and
             yet
             then
             one
             Council
             repealed
             the
             Decrees
             of
             others
             ,
             in
             point
             of
             Doctrine
             ;
             and
             yet
             by
             that
             nothing
             was
             derogated
             from
             the
             Institution
             or
             
               honour
               of
               Christ
            
             ,
             by
             such
             a
             reversing
             those
             Decrees
             .
             Though
             the
             
               Faith
               ,
               i.
               e.
               The
               Doctrine
               of
               Christ
               ,
            
             be
             alwayes
             the
             same
             ,
             Doth
             it
             thence
             follow
             ;
             then
             men
             shall
             alwayes
             believe
             all
             this
             unalterable
             Doctrine
             ?
             If
             so
             ,
             how
             came
             Arrianism
             to
             overspread
             the
             Church
             ?
             How
             came
             six
             hundred
             Bishops
             at
             the
             Council
             of
             Ariminum
             to
             be
             deceived
             in
             a
             
               Doctrine
               of
               Faith
            
             ,
             by
             your
             own
             confession
             ?
             It
             is
             therefore
             a
             profound
             mistake
             ,
             to
             infer
             from
             the
             fallibility
             of
             
               General
               Councils
            
             the
             alteration
             of
             the
             
               Faith
               of
               Christ.
            
             The
             
               Faith
               of
               Christ
            
             is
             founded
             on
             a
             surer
             bottom
             then
             the
             Decrees
             of
             
               Councils
               ,
               though
               all
               men
               are
               lyars
               God
               is
               true
               ,
               and
               Christ
               the
               same
               yesterday
               ,
               to
               day
               ,
               and
               for
               ever
               .
            
             But
             of
             this
             more
             afterwards
             .
          
           
             You
             would
             seem
             to
             argue
             more
             pertinently
             in
             the
             following
             pages
             against
             his
             Lordships
             opinion
             :
             
             for
             you
             say
             ,
             
               He
               sayes
               and
               unsayes
               the
               same
               ;
               and
               what
               he
               seems
               to
               attribute
               to
               General
               Councils
               in
               one
               proposition
               ,
            
             
             
               he
               takes
               away
               in
               another
            
             .
             That
             which
             his
             Lordship
             sayes
             ,
             is
             ,
             
               That
               the
               definitions
               of
               a
               General
               Council
               are
               binding
               to
               all
               particulars
               ,
            
             
             
               and
               it self
               ;
               but
               yet
               so
               ,
               that
               they
               cannot
               bind
               the
               whole
               Church
               from
               calling
               again
               ,
               and
               in
               the
               after-calls
               upon
               just
               cause
               to
               order
               ,
               and
               ,
               if
               need
               be
               ,
               to
               abrogate
               former
               acts
               .
               And
               after
               adds
               ,
               And
               because
               the
               whole
               Church
               can
               meet
               no
               other
               way
               ,
               the
               Council
               shall
               remain
               the
               Supream
               ,
               external
               ,
               living
               ,
               temporary
               ,
               Ecclesiastical
               Judge
               of
               all
               Controversies
               .
               Only
               the
               whole
               Church
               ,
               and
               she
               alone
               ,
               hath
               power
               when
               Scripture
               or
               Demonstration
               is
               found
               ,
               and
               peaceably
               tendered
               to
               her
               ,
               to
               represent
               her self
               again
               in
               a
               new
               Council
               ,
               and
               in
               it
               to
               order
               what
               was
               amiss
               .
            
             Now
             we
             must
             consider
             what
             we
             find
             contradictious
             and
             repugnant
             to
             themselves
             in
             these
             words
             :
             Three
             things
             ,
             if
             I
             mistake
             not
             ,
             the
             main
             of
             this
             charge
             may
             be
             reduced
             to
             ,
             1.
             
             
               That
               men
               should
               be
               bound
               to
               that
               which
               Scripture
               and
               Demonstration
               be
               against
            
             ;
             But
             this
             is
             very
             easily
             answered
             ,
             for
             his
             Lordship
             doth
             not
             say
             ,
             Men
             are
             bound
             to
             believe
             it
             ,
             but
             not
             so
             to
             oppose
             it
             as
             to
             break
             the
             peace
             of
             the
             Church
             by
             it
             .
             2.
             
             
               That
               another
               Council
               cannot
               be
               call'd
               without
               opposition
               to
               the
               other
               :
            
             this
             his
             Lordship
             prevented
             ,
             by
             supposing
             that
             the
             
               just
               reasons
            
             against
             the
             decrees
             of
             the
             former
             Council
             ought
             to
             be
             
               peaceably
               tendred
            
             to
             the
             Church
             ;
             but
             no
             boisterous
             opposition
             to
             be
             made
             against
             it
             .
             3.
             
             
               To
               what
               purpose
               should
               another
               Council
               be
               call'd
               ,
               if
               the
               whole
               Church
               be
               satisfied
               that
               there
               is
               Scripture
               and
               Demonstration
               against
               the
               decrees
               of
               the
               former
               ?
            
             But
             ,
             1.
             
             His
             Lordship
             supposes
             there
             may
             Scripture
             and
             Demonstration
             be
             ,
             where
             the
             whole
             Church
             is
             not
             satisfied
             ;
             and
             therefore
             there
             may
             be
             necessity
             of
             calling
             another
             Council
             .
             2.
             
             That
             the
             Council
             may
             free
             all
             those
             who
             may
             suppose
             themselves
             still
             bound
             not
             to
             oppose
             the
             former
             errour
             .
             3.
             
             That
             no
             
               erroneous
               
               Decree
            
             of
             a
             Council
             ,
             may
             remain
             unrepealed
             in
             the
             Church
             :
             that
             so
             no
             erroneous
             person
             may
             challenge
             such
             a
             Decree
             of
             a
             Council
             ,
             as
             a
             ground
             for
             his
             opposition
             to
             the
             Doctrine
             of
             the
             Church
             .
             And
             where
             now
             lyes
             any
             such
             appearance
             of
             contradiction
             in
             his
             Lordships
             words
             ?
          
           
             3.
             
             The
             last
             thing
             his
             Lordship
             chargeth
             your
             way
             with
             unreasonableness
             in
             ,
             is
             ,
             
               That
               you
               do
               not
               only
               make
               the
               definition
               of
               a
               General
               Council
               ,
            
             
             
               but
               the
               sentence
               of
               the
               Pope
               Infallible
               ;
               nay
               ,
               more
               Infallible
               than
               it
               .
               For
               ,
            
             
             
               any
               General
               Council
               may
               erre
               with
               you
               ,
               if
               the
               Pope
               confirm
               it
               not
               .
               So
               belike
               this
               Infallibility
               rests
               not
               in
               the
               representative
               body
               ,
               the
               Council
               ,
               nor
               in
               the
               whole
               body
               the
               Church
               ,
               but
               in
               your
               Head
               of
               the
               Church
               ,
               the
               Pope
               of
            
             Rome
             .
             
               And
               if
               this
               be
               so
               ,
               To
               what
               end
               such
               a
               trouble
               for
               a
               General
               Council
               ?
               or
               ,
               Where
               in
               are
               we
               neerer
               to
               unity
               ,
               if
               the
               Pope
               confirm
               it
               not
               ?
            
             To
             this
             you
             answer
             ,
             1.
             
             
               That
               a
               General
               Council
               is
               not
               held
               by
               you
               to
               be
               Infallible
               at
               all
               ,
               unless
               it
               involve
               the
               Pope
               ,
            
             
             
               or
               his
               Confirmation
               ;
               and
               so
               there
               is
               but
               one
               Infallibility
               ,
            
             viz.
             
               of
               the
               Pope
               presiding
               in
               ,
               and
               confirming
               of
               the
               votes
               of
               a
               General
               Council
               .
            
             2.
             
             
               You
               confess
               there
               are
               two
               different
               Opinions
               among
               you
               ;
               the
               first
               and
               more
               common
               is
               ,
               that
               the
               Pope
               ,
               even
               without
               a
               General
               Council
               ,
               is
               Infallible
               in
               his
               definitions
               of
               Faith
               ,
               when
               he
               teaches
               the
               whole
               Church
               ;
               the
               second
               is
               ,
               that
               he
               is
               not
               Infallible
               in
               his
               definitions
               ,
               save
               only
               where
               he
               defines
               in
               ,
               and
               with
               ,
               a
               General
               Council
               .
               Now
               the
               Bishop
            
             (
             you
             say
             )
             
               takes
               no
               notice
               of
               the
               second
               Opinion
               ,
               but
               only
               of
               the
               first
               ,
               as
               though
               that
               were
               the
               Opinion
               of
               all
               Catholick
               Doctors
               .
               But
               ,
               for
               your
               part
               ,
               you
               will
               not
               meddle
               much
               with
               any
               matters
               of
               private
               Opinion
               or
               dispute
               ,
               and
               therefore
               you
               will
               briefly
               pass
               over
               what
               his
               Lordship
               saith
               further
               ,
               and
               only
               correct
               some
               mistakes
               of
               his
               .
            
             But
             whereas
             you
             pretend
             it
             only
             necessary
             to
             believe
             ,
             that
             
               Pope
               and
               Council
               together
               are
               Infallible
               ,
               for
               this
               all
               Catholicks
               are
               agreed
               in
               ;
               but
               ,
               whether
               the
               Pope
               be
               Infallible
               without
               a
               Council
               or
               no
               ,
               you
               leave
               it
               as
               matter
               of
               dispute
               .
            
             I
             shall
             manifest
             ,
             how
             great
             a
             cheat
             you
             put
             upon
             the
             world
             by
             this
             Assertion
             ,
             in
             these
             two
             things
             ,
             1.
             
             
               That
               there
               is
               no
               such
               agreement
               among
               your selves
               in
               this
               common
               principle
               ,
               as
               you
               pretend
               .
            
             2.
             
             
               That
               from
               the
               making
               the
               Popes
               Confirmation
               necessary
               to
               the
               Infallibility
               of
               the
               Council
               ,
               you
               must
               make
               the
               Pope
               Infallible
               without
               a
               Council
               .
            
             1.
             
             Whereas
             you
             pretend
             such
             a
             consent
             among
             all
             Catholicks
             in
             this
             common
             principle
             ,
             
               That
               Pope
               and
               Council
               are
               Infallible
               together
               ,
            
             it
             is
             evident
             that
             there
             is
             no
             such
             thing
             .
             For
             ,
             1.
             
             Some
             among
             you
             have
             asserted
             ,
             that
             the
             
               representative
               body
               of
               the
               Church
            
             is
             not
             at
             all
             the
             subject
             of
             Infallibility
             ,
             but
             the
             diffusive
             .
             For
             Occham
             contends
             at
             large
             ,
             
               That
               the
               priviledge
               of
               Infallibility
            
             ,
             
             
               belongs
               only
               to
               the
               whole
               Militant
               Church
               ;
               and
               neither
               to
               the
               Pope
               ,
               nor
               General
               Council
               ,
               nor
               body
               of
               the
               Clergy
               .
            
             And
             so
             likewise
             doth
             
               Petrus
               de
               Alliaco
               ,
               Cusanus
               ,
               Antoninus
            
             of
             
               Florence
               ,
               Panormitan
               ,
               Nicolaus
               de
               Clemangis
               ,
               Franciscus
               Mirandula
               ,
            
             and
             others
             ,
             whose
             words
             you
             may
             find
             at
             large
             in
             some
             of
             your
             Writers
             ,
             and
             therefore
             I
             forbear
             repeating
             them
             .
             2.
             
             Some
             assert
             ,
             that
             Councils
             are
             no
             further
             Infallible
             ,
             than
             they
             adhere
             to
             
               Vniversal
               Tradition
            
             ;
             and
             you
             cannot
             be
             ignorant
             ,
             who
             they
             are
             at
             this
             day
             among
             you
             ,
             who
             assert
             this
             doctrine
             .
             3.
             
             Some
             further
             say
             ,
             That
             
               Councils
               are
               in
               themselves
               Infallible
            
             ,
             and
             therefore
             must
             be
             so
             ,
             whether
             the
             Pope
             confirm
             them
             or
             no.
             And
             this
             opinion
             ,
             however
             now
             you
             say
             ,
             it
             be
             not
             so
             common
             as
             the
             other
             ,
             yet
             it
             is
             certain
             ,
             that
             before
             the
             Council
             of
             Lateran
             under
             Leo
             10.
             it
             was
             much
             the
             more
             common
             opinion
             ,
             as
             appears
             by
             the
             Councils
             of
             Constance
             and
             Basil.
             And
             ,
             that
             there
             is
             an
             irreconcilable
             difference
             between
             the
             Authours
             
             of
             this
             Opinion
             ,
             and
             those
             who
             make
             the
             Popes
             Confirmation
             necessary
             to
             the
             Infallibility
             of
             a
             
               General
               Council
            
             ,
             I
             shall
             prove
             out
             of
             Bellarmin
             himself
             ,
             from
             the
             state
             of
             the
             Question
             ,
             and
             the
             Arguments
             he
             urges
             against
             it
             .
             
             Bellarmin
             tells
             us
             ,
             
               The
               first
               occasion
               of
               this
               Controversie
               ,
               was
               about
               the
               deposition
               of
               Popes
               ,
            
             viz.
             
               whether
               the
               Pope
               might
               against
               his
               consent
               be
               judged
               ,
               condemned
               ,
               and
               deposed
               by
               the
               Council
               :
            
             and
             therefore
             ,
             saith
             he
             ,
             
               They
               are
               mistaken
               ,
               who
               think
               the
               Question
               is
               ,
               Whether
               the
               Council
               with
               the
               Pope
               be
               greater
               than
               the
               Pope
               without
               a
               Council
               ?
               for
               ,
               it
               cannot
               be
               conceived
               he
               should
               give
               consent
               to
               his
               own
               deposition
               .
            
             And
             this
             he
             proves
             
               from
               the
               Council
               at
            
             Basil
             ,
             
               who
               defined
               their
               Council
               to
               be
               above
               the
               Pope
               ,
               at
               that
               time
               ,
               when
               neither
               the
               Pope
               ,
               nor
               his
               Legats
               were
               present
               .
            
             And
             this
             Council
             of
             Basil
             in
             their
             
               Synodal
               Epistle
            
             ,
             declare
             a
             
               General
               Council
               ,
               as
               representing
               the
               Vniversal
               Church
               ,
               to
               be
               Infallible
               ,
            
             when
             at
             the
             same
             time
             they
             assert
             ,
             
               That
               Popes
               have
               fallen
               into
               Heresie
               .
            
             Now
             ,
             Can
             any
             one
             possibly
             imagine
             ,
             these
             men
             should
             believe
             the
             
               Popes
               Confirmation
            
             to
             be
             necessary
             to
             the
             
               Councils
               Infallibility
            
             ,
             who
             suppose
             the
             Pope
             may
             be
             an
             Heretick
             at
             the
             same
             time
             ,
             in
             which
             a
             Council
             may
             be
             Infallible
             ?
             And
             when
             they
             assert
             it
             to
             belong
             to
             the
             Council
             only
             to
             pronounce
             ,
             Whether
             the
             Pope
             be
             guilty
             of
             Heresie
             or
             no
             ?
             Those
             therefore
             who
             contend
             for
             the
             
               Councils
               Authority
            
             above
             the
             Pope
             ,
             do
             not
             at
             all
             look
             at
             the
             Popes
             Confirmation
             ,
             as
             necessary
             to
             make
             the
             Decrees
             Infallible
             ;
             though
             some
             of
             them
             may
             ,
             to
             make
             them
             Canonical
             .
             For
             there
             lyes
             one
             of
             your
             fallacies
             ;
             because
             they
             look
             on
             the
             Pope
             as
             
               Ministerial
               Head
            
             of
             the
             Church
             ,
             therefore
             to
             make
             Canons
             to
             be
             valid
             ,
             they
             may
             judge
             it
             in
             most
             cases
             necessary
             that
             the
             Pope
             confirm
             the
             Decrees
             ;
             but
             yet
             ,
             they
             do
             not
             suppose
             this
             Confirmation
             doth
             at
             all
             make
             them
             Infallible
             ;
             but
             ,
             whether
             the
             Pope
             had
             confirmed
             them
             or
             no
             ,
             they
             had
             been
             Infallible
             however
             .
             So
             that
             you
             cannot
             say
             ,
             
               That
               it
               is
               a
               principle
               of
               Faith
               among
               you
               ,
               that
               Pope
               and
               Council
               together
               are
               Infallible
            
             ;
             for
             those
             of
             this
             opinion
             make
             it
             a
             
               principle
               of
               Faith
            
             ,
             that
             the
             Council
             in
             it self
             is
             Infallible
             ,
             and
             consequently
             ,
             
             whether
             it
             be
             confirmed
             by
             the
             Pope
             or
             no.
             And
             therefore
             Bellarmin
             saith
             ,
             Their
             opinion
             is
             ,
             
               That
               in
               case
               the
               Pope
               be
               dead
               ,
               deposed
               ,
               or
               refuseth
               to
               come
               to
               the
               Council
               ,
               the
               Council
               is
               not
               at
               all
               the
               less
               perfect
               ,
               but
               that
               it
               hath
               full
               power
               to
               make
               definitions
               in
               matters
               of
               Faith.
            
             And
             when
             he
             comes
             to
             urge
             against
             this
             Opinion
             ,
             
             one
             of
             his
             arguments
             is
             ,
             that
             from
             hence
             it
             follows
             ,
             
               That
               the
               Council
               would
               not
               at
               all
               need
               the
               Popes
               Confirmation
            
             ;
             and
             another
             ,
             
               That
               Councils
               without
               the
               Pope
               may
               erre
               in
               Decrees
               of
               Faith
            
             ;
             for
             which
             he
             instanceth
             in
             
               the
               Councils
               of
               Sirmium
               ,
               Milan
               ,
               Ariminum
               ,
               Ephesus
               ,
               &c.
               
               Neither
               ,
            
             saith
             he
             ,
             
               can
               it
               be
               answered
               ,
               that
               these
               Councils
               erred
               ,
               because
               they
               were
               unlawful
               Councils
               ;
               for
               the
               most
               of
               them
               wanted
               nothing
               but
               the
               Popes
               consent
               ,
               and
               the
               second
               Ephesine
               Council
               was
               just
               such
               another
               as
               that
               of
            
             Basil.
             From
             which
             disputation
             of
             Bellarmin
             ,
             it
             is
             both
             clear
             ,
             that
             those
             who
             make
             Councils
             above
             the
             Pope
             ,
             do
             not
             judge
             the
             Popes
             Confirmation
             necessary
             ;
             and
             those
             who
             judge
             it
             necessary
             ,
             do
             not
             suppose
             the
             Council
             Infallible
             without
             it
             .
             So
             that
             you
             are
             either
             deceived
             your self
             ,
             or
             would
             deceive
             others
             ,
             when
             you
             would
             make
             them
             believe
             that
             there
             is
             but
             one
             Infallibility
             asserted
             by
             you
             ,
             whereas
             nothing
             can
             be
             more
             evident
             ,
             than
             that
             two
             distinct
             subjects
             of
             Infallibility
             are
             asserted
             in
             your
             Church
             ,
             some
             placing
             it
             in
             the
             Council
             without
             the
             Pope
             ,
             and
             others
             in
             the
             Pope
             ,
             and
             not
             in
             the
             Council
             ,
             and
             neither
             of
             them
             absolutely
             and
             formally
             in
             the
             Pope
             and
             Council
             together
             .
          
           
             2.
             
             I
             shall
             therefore
             more
             fully
             shew
             ,
             
               That
               those
               who
               make
               the
               Popes
               Confirmation
               necessary
               ,
            
             
             
               do
               really
               place
               the
               Infallibility
               in
               the
               Pope
               ,
               and
               not
               in
               the
               
               Council
            
             ;
             and
             that
             from
             these
             things
             ,
             1.
             
             Because
             they
             in
             terms
             assert
             ,
             
               That
               though
               nothing
               be
               wanting
               to
               a
               Council
               ,
            
             but
             the
             
               Popes
               Confirmation
               ,
               it
               may
               erre
               ,
               if
               the
               Pope
               confirm
               it
               not
               .
            
             And
             this
             we
             produced
             Bellarmins
             assertion
             for
             already
             ,
             giving
             that
             as
             the
             only
             reason
             ,
             why
             those
             Councils
             did
             erre
             ,
             which
             wanted
             nothing
             but
             that
             .
             Nay
             ,
             he
             elsewhere
             asserts
             ,
             
               Not
               only
               that
               General
               Councils
               may
               erre
               ,
               though
               the
               Pope
               confirm
               them
               not
               ,
            
             
             
               but
               although
               the
               Popes
               Legats
               be
               present
               ,
               and
               consent
               with
               the
               Council
               ,
               yet
               if
               they
               do
               not
               follow
               the
               certain
               instruction
               of
               the
               Pope
               ,
               the
               Council
               may
               erre
               .
            
             And
             ,
             Can
             any
             one
             then
             possibly
             conceive
             ,
             that
             the
             Infallibility
             lyes
             any
             where
             but
             in
             the
             Pope
             ?
             2.
             
             You
             assert
             ,
             
               That
               all
               the
               Power
               and
               Infallibility
               which
               is
               in
               the
               Church
               ,
               is
               formally
               in
               the
               Pope
               ,
               and
               only
               finally
               in
               the
               Church
               ,
               because
               it
               is
               for
               the
               good
               of
               the
               Church
            
             ;
             this
             I
             suppose
             you
             have
             not
             forgot
             ,
             since
             you
             told
             us
             ,
             that
             S.
             
               Peter
               sustained
               the
               person
               of
               the
               Church
            
             historicè
             ,
             
             
               and
               not
            
             parabolicè
             ,
             
               and
               that
               the
               fulness
               of
               all
               Ecclesiastical
               Power
               was
               in
               him
               as
               Head
               of
               the
               Church
               :
            
             If
             this
             be
             true
             ,
             as
             there
             you
             assert
             it
             confidently
             ,
             whatever
             you
             pretend
             here
             ,
             you
             are
             bound
             to
             defend
             ,
             that
             all
             the
             Infallibility
             in
             the
             Council
             comes
             wholly
             from
             the
             Pope
             ;
             for
             I
             know
             you
             will
             not
             place
             Infallibility
             in
             one
             ,
             and
             the
             
               fulness
               of
               Ecclesiastical
               Power
            
             in
             another
             .
             3.
             
             Because
             
               the
               main
               ground
            
             of
             the
             
               reprobating
               Councils
               lyes
               in
               the
               Popes
               dissent
               .
            
             So
             that
             Councils
             which
             in
             all
             other
             particulars
             are
             accounted
             lawful
             and
             general
             ,
             yet
             if
             any
             thing
             passed
             displeasing
             in
             them
             to
             the
             Pope
             ,
             so
             far
             they
             are
             reprobated
             ;
             as
             the
             proceedings
             of
             the
             Council
             of
             
               Chalcedon
               ,
               Constance
            
             ,
             and
             Basil
             ,
             in
             reference
             to
             the
             Popes
             ,
             do
             sufficiently
             testifie
             .
             For
             ,
             although
             they
             were
             the
             same
             persons
             ,
             acting
             with
             equal
             freedom
             in
             those
             ,
             as
             in
             other
             things
             ,
             yet
             when
             they
             came
             to
             touch
             any
             thing
             of
             the
             
               Popes
               Interess
            
             ,
             then
             ,
             because
             the
             Pope
             doth
             not
             consent
             ,
             so
             far
             they
             were
             not
             Infallible
             .
             By
             which
             it
             is
             plain
             ,
             that
             ,
             though
             the
             Council
             stands
             for
             a
             shew
             and
             blind
             to
             the
             world
             ,
             all
             the
             Infallibility
             lyes
             wholly
             in
             the
             Pope
             .
             And
             by
             this
             means
             ,
             to
             be
             sure
             ,
             the
             Pope
             shall
             never
             receive
             any
             hurt
             by
             
               General
               Councils
            
             ;
             for
             if
             he
             pleases
             ,
             the
             Council
             shall
             either
             be
             approved
             or
             rejected
             ,
             or
             partly
             approved
             ,
             and
             partly
             rejected
             ;
             or
             neither
             approved
             ,
             nor
             rejected
             ;
             for
             of
             all
             these
             sorts
             Bellarmin
             tells
             us
             Councils
             are
             :
             which
             in
             short
             is
             ,
             The
             Councils
             which
             make
             for
             the
             Popes
             turn
             ,
             are
             Infallible
             ,
             but
             none
             other
             .
             And
             therefore
             Bellarmin
             ,
             very
             consonantly
             to
             his
             principles
             ,
             sayes
             expresly
             ,
             
             
               Totam
               firmitatem
               Conciliorum
               legitimorum
               esse
               à
               Pontifice
               ,
               non
               partim
               à
               Pontifice
               ,
               partim
               à
               Concilio
               ;
               The
               whole
               strength
               of
               lawful
               Councils
               depends
               wholly
               on
               the
               Pope
               ,
               and
               not
               partly
               on
               the
               Pope
               ,
               and
               partly
               on
               the
               Council
               .
            
             And
             if
             their
             firmness
             doth
             ,
             their
             Infallibility
             must
             do
             so
             too
             .
             This
             is
             not
             a
             meer
             private
             opinion
             of
             his
             ,
             but
             that
             which
             doth
             necessarily
             follow
             ,
             from
             the
             making
             the
             Popes
             Confirmation
             necessary
             to
             the
             Infallibility
             of
             
               General
               Councils
            
             .
             Although
             therefore
             you
             would
             fain
             put
             off
             this
             as
             a
             matter
             of
             dispute
             among
             your selves
             ;
             yet
             it
             can
             be
             no
             matter
             of
             dispute
             any
             more
             ,
             than
             ,
             Whether
             the
             Decrees
             of
             Councils
             ,
             as
             confirmed
             by
             the
             Pope
             ,
             be
             Infallible
             or
             no
             ?
             And
             therefore
             all
             that
             his
             Lordship
             objects
             ,
             falls
             upon
             all
             such
             who
             assert
             this
             :
             Whereof
             the
             first
             which
             you
             mention
             is
             ,
             
             
               That
               then
               the
               Council
               is
               called
               but
               only
               in
               effect
               ,
               to
               hear
               the
               Pope
               give
               his
               Sentence
               in
               more
               state
               .
            
             To
             which
             you
             answer
             ,
             
               That
               the
               Objection
               hath
               the
               same
               force
               against
               the
               Council
               called
               in
               the
               Apostles
               time
               ,
            
             viz.
             
               that
               it
               was
               done
               ;
               only
               to
               hear
               S.
            
             Peter
             
               pronounce
               his
               Sentence
               in
               more
               state
               .
            
             Neither
             had
             it
             been
             any
             more
             ,
             if
             the
             Infallibility
             of
             the
             Council
             had
             only
             depended
             on
             S.
             Peter's
             Sentence
             :
             but
             I
             hope
             you
             will
             not
             deny
             the
             rest
             of
             the
             Apostles
             to
             have
             been
             as
             Infallible
             as
             S.
             Peter
             was
             .
             But
             you
             answer
             ,
             2.
             
             
               That
               the
               Pope
               being
               to
               use
               all
               means
               morally
               requisite
               to
               find
               
               out
               the
               truth
               ;
               the
               Council
               is
               called
               really
               to
               help
               and
               assist
               the
               Pope
               ;
               and
               the
               advice
               of
               the
               Council
               is
               a
               necessary
            
             Medium
             
               to
               his
               Holiness
               ,
               whereby
               to
               make
               a
               full
               inspection
               into
               the
               matters
               he
               is
               to
               define
               .
            
             But
             all
             this
             only
             confirms
             what
             his
             Lordship
             saith
             ,
             
               That
               it
               is
               for
               his
               giving
               Sentence
               in
               more
               state
            
             ;
             for
             the
             Council
             is
             only
             a
             subservient
             means
             ,
             and
             contributes
             nothing
             at
             all
             to
             the
             Infallibility
             of
             the
             Sentence
             .
             But
             ,
             you
             say
             ,
             
               They
               are
               a
               necessary
               Medium
            
             .
             1.
             
             Then
             the
             Pope
             cannot
             define
             any
             matter
             of
             Faith
             without
             a
             
               General
               Council
            
             .
             Which
             ,
             all
             who
             assert
             that
             Opinion
             ,
             utterly
             deny
             ;
             for
             ,
             they
             say
             ,
             The
             Pope
             may
             define
             matters
             of
             Faith
             without
             a
             
               General
               Council
            
             ;
             and
             Bellarmin
             saith
             ,
             
             
               That
               the
               state
               of
               the
               Church
               ,
               without
               General
               Councils
               (
               which
               was
               for
               three
               hundred
               years
               )
               might
               have
               continued
               so
               to
               the
               worlds
               end
               ;
               and
               therefore
               it
               was
               necessary
               there
               should
               be
               a
               living
               Judge
               ,
               whose
               Infallibility
               should
               not
               depend
               upon
               any
               Council
               :
            
             And
             elsewhere
             he
             sayes
             ,
             
               That
               if
               seven
               Heresies
               have
               been
               condemned
               by
               seven
               General
               Councils
               ;
               more
               than
               a
               hundred
               have
               been
               condemned
               without
               ,
            
             
             
               by
               the
               Pope
               and
               Provincial
               Councils
               .
            
             2.
             
             Though
             the
             Pope
             must
             use
             all
             moral
             means
             ,
             yet
             ,
             Why
             must
             a
             
               General
               Council
            
             be
             that
             
               necessary
               Medium
            
             ?
             Why
             may
             not
             a
             Provincial
             ,
             or
             lesser
             Council
             serve
             turn
             ?
             And
             so
             Bellarmin
             tells
             you
             ,
             it
             would
             ;
             he
             saith
             ,
             indeed
             
               some
               kind
               of
               Council
               is
               necessary
               ,
            
             
             magnum
             aut
             parvum
             ,
             unum
             vel
             plura
             ,
             prou●t
             ipse
             judicaverit
             ,
             
               great
               or
               little
               ,
               more
               or
               less
               ,
               as
               the
               Pope
               shall
               judge
               fitting
            
             ;
             so
             that
             still
             a
             
               General
               Council
            
             is
             but
             a
             
               piece
               of
               state
            
             ,
             for
             all
             
               moral
               means
            
             might
             be
             used
             without
             one
             .
             3.
             
             What
             use
             are
             these
             
               moral
               means
            
             for
             ?
             to
             enable
             him
             to
             pass
             a
             right
             judgement
             ,
             or
             no
             ?
             If
             they
             be
             ,
             then
             the
             Pope
             is
             bound
             to
             pronounce
             according
             to
             the
             Decree
             of
             the
             Council
             ,
             and
             so
             it
             will
             not
             be
             in
             his
             power
             ,
             not
             to
             confirm
             it
             ;
             if
             not
             ,
             What
             do
             these
             moral
             means
             signifie
             ?
             No
             more
             ,
             then
             the
             
               Crucifix
               Pope
               Innocent
            
             shewed
             to
             
               Monsieur
               de
               Saint-Amour
               ;
               Before
               which
               ,
            
             he
             told
             him
             ,
             
               he
               kneeled
               down
               to
               take
               at
               the
               feet
               thereof
               his
               resolution
               ,
            
             
             
               according
               to
               the
               inspiration
               given
               to
               him
               by
               the
               Holy
               Spirt
               ,
               whose
               assistance
               was
               promised
               to
               him
               ,
               and
               could
               not
               fail
               him
               .
            
             We
             see
             ,
             the
             Pope
             understood
             his
             Infallibility
             better
             ,
             than
             to
             make
             use
             of
             such
             moral
             means
             as
             Councils
             are
             ;
             he
             knew
             his
             Infallibility
             came
             not
             that
             way
             ,
             and
             therefore
             he
             took
             the
             more
             likely
             course
             to
             receive
             his
             Inspiration
             from
             Heaven
             ,
             by
             taking
             his
             resolution
             at
             the
             feet
             of
             a
             Crucifix
             .
             And
             this
             he
             called
             ,
             
               his
               Council
               in
               matters
               of
               Faith
               :
            
             And
             yet
             ,
             if
             we
             believe
             him
             ,
             he
             did
             as
             much
             want
             all
             
               moral
               means
            
             for
             finding
             out
             the
             truth
             ,
             as
             another
             ;
             since
             he
             so
             ingenuously
             confessed
             at
             another
             audience
             ,
             
               That
               he
               was
               old
               ,
               and
               had
               never
               studied
               Divinity
               .
            
             
             But
             ,
             What
             need
             he
             to
             do
             it
             ,
             that
             could
             so
             easily
             be
             inspired
             ,
             by
             
               kneeling
               at
               the
               feet
               of
               a
               Crucifix
               ?
            
             Your
             Doctrine
             then
             would
             not
             be
             very
             well
             taken
             at
             Rome
             ,
             that
             
               General
               Councils
            
             are
             a
             
               necessary
               Medium
            
             to
             his
             Holiness
             ,
             in
             order
             to
             the
             definition
             of
             matters
             of
             Faith.
             No
             more
             would
             your
             following
             Distinction
             in
             vindication
             of
             Stapleton
             ,
             
             
               That
               though
               the
               Pope
               acquires
               no
               new
               power
               ,
               or
               certainty
               of
               judgement
               by
               the
               presence
               of
               a
               General
               Council
               ,
               and
               there
               is
               something
               thereby
               ,
               which
               conduceth
               to
               the
               due
               exercise
               of
               that
               power
               :
            
             So
             that
             it
             must
             be
             an
             usurpation
             or
             
               undue
               exercise
               of
               power
            
             ,
             for
             the
             Pope
             to
             offer
             to
             define
             without
             a
             
               General
               Council
            
             .
             I
             know
             not
             what
             liberty
             you
             have
             to
             write
             these
             things
             among
             us
             ;
             but
             if
             you
             were
             at
             Rome
             ,
             you
             durst
             not
             venture
             to
             do
             it
             .
             Your
             saying
             ,
             that
             Bellarmin
             only
             sayes
             ,
             
               That
               the
               firmness
               of
               a
               Council
               in
               regard
               of
               us
               ,
               depends
               wholly
               on
               the
               Popes
               Confirmation
               ,
            
             argues
             ,
             you
             had
             very
             little
             to
             say
             :
             For
             ,
             What
             firmness
             hath
             a
             Council
             at
             all
             in
             this
             dispute
             ,
             but
             in
             regard
             of
             us
             ;
             since
             you
             look
             on
             men
             as
             obliged
             to
             believe
             the
             Decrees
             of
             it
             Infallible
             ?
             And
             ,
             if
             the
             Decrees
             had
             any
             Infallibility
             from
             the
             Council
             ,
             that
             might
             make
             them
             
             firm
             in
             regard
             of
             us
             ,
             as
             well
             as
             the
             Pope
             .
             But
             you
             object
             to
             your self
             ,
             
               That
               if
               the
               Pope
               be
               Infallible
               without
               the
               Council
               ,
               and
               the
               Council
               subject
               to
               errour
               without
               the
               Pope
               ,
               it
               must
               needs
               follow
               ,
               that
               all
               the
               Infallibility
               of
               General
               Councils
               proceeds
               from
               the
               Pope
               only
               ;
               not
               partly
               from
               the
               Pope
               ,
               and
               partly
               from
               the
               Council
               .
            
             To
             which
             you
             answer
             ,
             
             
               That
               the
               assertors
               of
               that
               Opinion
            
             (
             of
             whom
             you
             must
             be
             one
             ,
             if
             you
             know
             what
             you
             say
             )
             
               may
               say
               ,
               that
               Christ
               hath
               made
               two
               promises
               to
               his
               Church
               ,
               the
               one
               to
               assist
               her
               Soveraign
               Head
               and
               Pastor
               to
               make
               him
               Infallible
               ,
               another
               to
               assist
               General
               Councils
               to
               make
               them
               so
               .
            
             But
             ,
             What
             need
             this
             latter
             ,
             if
             the
             former
             be
             well
             proved
             ?
             For
             if
             the
             Head
             be
             Infallible
             by
             vertue
             of
             a
             promise
             from
             Christ
             ,
             he
             must
             be
             Infallible
             ,
             whether
             in
             Council
             ,
             or
             out
             of
             it
             .
             And
             therefore
             it
             is
             a
             ridiculous
             shift
             to
             say
             ,
             The
             Pope
             hath
             one
             promise
             to
             make
             him
             Infallible
             in
             a
             General
             Council
             ;
             ano-to
             make
             him
             so
             out
             of
             it
             .
             But
             I
             commend
             you
             ,
             that
             since
             you
             thought
             one
             would
             not
             hold
             ,
             you
             would
             have
             two
             strings
             for
             the
             Popes
             Infallibility
             .
             And
             it
             is
             but
             adding
             a
             third
             promise
             to
             the
             Church
             in
             general
             ,
             and
             then
             your
             threefold
             cord
             may
             be
             surely
             Infallible
             .
          
           
             You
             give
             many
             Reasons
             (
             but
             none
             so
             convincing
             as
             Experience
             )
             
               Why
               the
               Popes
               should
               not
               be
               Impeccable
            
             ;
             and
             ,
             if
             you
             search
             Scripture
             ,
             Antiquity
             ,
             
             
             and
             Reason
             ,
             you
             may
             find
             as
             much
             ,
             why
             he
             should
             not
             be
             Infallible
             .
             For
             that
             of
             the
             necessity
             of
             one
             ,
             and
             not
             the
             other
             for
             the
             Church
             ,
             is
             of
             your
             own
             devising
             ,
             it
             having
             been
             sufficiently
             proved
             ,
             that
             the
             certainty
             of
             Faith
             doth
             not
             at
             all
             depend
             upon
             the
             Popes
             ,
             or
             your
             Churches
             ,
             or
             
               Councils
               Infallibility
            
             .
             And
             it
             seems
             still
             very
             strange
             to
             all
             who
             know
             the
             doctrine
             and
             promises
             of
             Christianity
             ,
             and
             that
             the
             promotion
             of
             Holiness
             is
             the
             great
             design
             of
             it
             ,
             and
             that
             Faith
             signifies
             nothing
             without
             Obedience
             ,
             and
             that
             the
             Spirit
             of
             God
             is
             a
             Spirit
             of
             Holiness
             ,
             as
             well
             as
             Truth
             ,
             that
             you
             dare
             challenge
             such
             an
             assistance
             of
             the
             
               Divine
               Spirit
            
             ,
             as
             may
             make
             your
             Popes
             Infallible
             ,
             who
             have
             led
             lives
             quite
             contrary
             to
             the
             Gospel
             of
             
               Christ.
               Nay
               ,
               such
               lives
            
             ,
             as
             his
             Lordship
             saith
             ,
             
               as
               no
               Epicurean
               Monster
            
             ,
             
             
               storied
               out
               to
               the
               world
               ,
               hath
               out-gone
               them
               in
               sensuality
               ,
               or
               other
               gross
               impiety
               ,
               if
               their
               own
               historians
               be
               true
               .
            
          
           
             Your
             vindication
             of
             Pope
             Liberius
             
               his
               submitting
               his
               judgement
               to
            
             Athanasius
             ,
             
               because
               the
               Pope
               had
               passed
               no
               definition
            
             ex
             Cathedrâ
             
               in
               the
               business
            
             ,
             
             hath
             no
             strength
             at
             all
             ,
             unless
             you
             first
             prove
             ,
             that
             the
             
               Popes
               definitions
               ex
               Cathedrâ
            
             ,
             were
             held
             Infallible
             ,
             then
             which
             none
             would
             ever
             believe
             that
             read
             the
             passage
             ,
             which
             his
             Lordship
             cites
             out
             of
             
               Liberius
               his
               Epistle
               to
               Athanasius
            
             .
             For
             ,
             as
             he
             saith
             ,
             The
             
               Pope
               complemented
               exceeding
               low
               ,
               that
               would
               submit
               his
               unerring
               judgement
               ,
               to
               be
               commanded
               by
            
             Athanasius
             ,
             
               who
               he
               well
               knew
               could
               erre
               .
            
             
             Whether
             S.
             Ambrose
             in
             his
             Epistle
             meddles
             with
             any
             
               doctrinal
               definitions
            
             ,
             or
             only
             with
             some
             difficulties
             which
             that
             year
             happened
             about
             the
             observation
             of
             Easter
             ,
             (
             the
             fourteenth
             of
             the
             
               first
               month
            
             falling
             on
             the
             
               Lords
               day
            
             )
             is
             not
             very
             material
             to
             our
             purpose
             .
             But
             that
             it
             was
             something
             else
             besides
             
               Astronomical
               definitions
            
             (
             which
             I
             know
             what
             S.
             Ambrose's
             excellency
             was
             in
             )
             might
             easily
             appear
             ,
             if
             you
             had
             read
             the
             Epistle
             .
             
             So
             that
             you
             might
             have
             spared
             your
             large
             account
             of
             the
             
               Paschal
               Letters
            
             sent
             by
             the
             Bishops
             of
             Alexandria
             about
             the
             keeping
             of
             Easter
             (
             which
             are
             no
             great
             novelties
             to
             such
             ,
             who
             are
             at
             all
             acquainted
             with
             Antiquity
             )
             and
             given
             us
             a
             fuller
             account
             ,
             why
             in
             such
             a
             matter
             of
             dispute
             about
             the
             right
             of
             the
             day
             to
             be
             kept
             that
             year
             ,
             the
             
               Roman
               Bishops
            
             should
             not
             rather
             have
             stood
             to
             the
             Popes
             definition
             ,
             than
             write
             to
             S.
             Ambrose
             ,
             if
             it
             had
             been
             then
             taken
             for
             granted
             ,
             that
             the
             Pope
             was
             Infallible
             .
             But
             I
             might
             as
             well
             have
             passed
             by
             this
             testimony
             of
             S.
             Ambrose
             ,
             as
             you
             do
             that
             of
             Lyra
             ,
             which
             
             is
             so
             express
             for
             the
             Erring
             and
             Apostatizing
             of
             several
             Popes
             ,
             that
             you
             thought
             the
             best
             Answer
             to
             it
             ,
             were
             to
             let
             it
             alone
             .
             However
             you
             come
             off
             with
             the
             story
             of
             
               Peter
               Lombard
            
             (
             which
             is
             not
             of
             that
             consequence
             to
             require
             any
             further
             examination
             of
             the
             truth
             of
             it
             )
             I
             am
             sure
             you
             are
             hard
             put
             to
             it
             ,
             
             in
             the
             case
             of
             Honorius
             ;
             when
             you
             deny
             ,
             that
             Honorius
             
               did
               really
               maintain
               the
               Monothelites
               Heresie
               ,
               and
               excuse
               the
               Councils
               ,
               Sentence
               ,
               by
               saying
               ,
               it
               was
               only
               in
               case
               of
               mis-information
               .
            
             Since
             it
             manifestly
             appears
             by
             the
             
               sixth
               Synod
               ,
               action
            
             .
             13.
             that
             they
             condemned
             his
             Epistle
             written
             to
             Sergius
             ,
             as
             containing
             heretical
             and
             pernicious
             Doctrine
             in
             it
             .
             And
             in
             the
             
               seventh
               Synod
            
             he
             is
             reckoned
             up
             with
             
               Arrius
               ,
               Macedonius
               ,
               Eutyches
               ,
               Dioscorus
               ,
            
             and
             the
             rest
             of
             condemned
             Hereticks
             ,
             among
             whom
             he
             is
             likewise
             reckoned
             by
             Leo
             2.
             in
             his
             Epistle
             to
             Constantine
             .
             
             Which
             evidence
             is
             so
             great
             ,
             that
             Canus
             wonders
             at
             those
             who
             would
             offer
             to
             vindicate
             him
             .
             And
             ,
             in
             the
             mean
             time
             ,
             you
             provide
             excellent
             moral
             means
             for
             the
             Pope
             to
             judge
             of
             matters
             of
             Faith
             by
             ,
             in
             
               General
               Councils
            
             ,
             if
             they
             may
             be
             guilty
             of
             so
             
               gross
               mis-information
            
             ,
             as
             you
             suppose
             here
             in
             the
             case
             of
             Honorius
             ;
             and
             not
             one
             barely
             ,
             but
             three
             successively
             ,
             the
             
               sixth
               ,
               seventh
            
             ,
             and
             eighth
             ,
             and
             the
             whole
             Church
             from
             their
             time
             ,
             till
             
               Albertus
               Pighius
            
             ,
             who
             first
             began
             to
             defend
             him
             .
             For
             conclusion
             of
             this
             point
             ,
             
               his
               Lordship
               would
               fain
               know
               (
               since
               this
               had
               been
               so
               plain
               ,
            
             
             
               so
               easie
               a
               way
               ,
               either
               to
               prevent
               all
               divisions
               about
               the
               Faith
               ,
               or
               to
               end
               all
               Controversies
               ,
               did
               they
               arise
               )
               why
               this
               brief
               ,
               but
               most
               necessary
               proposition
               ,
               The
               Bishop
               of
            
             Rome
             
               cannot
               erre
               in
               his
               judicial
               determinations
               concerning
               Faith
               ,
               is
               not
               to
               be
               found
               either
               in
               letter
               or
               sense
               ,
               in
               any
               Scripture
               ,
               in
               any
               Council
               ,
               or
               in
               any
               Father
               of
               the
               Church
               ,
               for
               the
               full
               space
               of
               a
               thousand
               years
               and
               more
               after
               Christ
               ?
            
             To
             this
             you
             answer
             ,
             1.
             
             
               That
               in
               the
               sense
               wherein
               Catholicks
               maintain
               the
               Popes
               Infallibility
               to
               be
               a
               matter
               of
               necessary
               belief
               to
               all
               Christians
               it
               is
               found
               (
               for
               sense
               )
               both
               in
               Scripture
               ,
            
             
             
               Councils
               ,
               and
               Fathers
               ,
               as
               you
               say
               you
               have
               proved
               ,
               in
               proving
               the
               Infallibility
               of
               General
               Councils
               ,
               of
               which
               he
               is
               the
               most
               principal
               and
               necessary
               member
               .
            
             So
             then
             ,
             when
             we
             enquire
             for
             the
             Infallibility
             of
             
               General
               Councils
            
             ,
             we
             are
             sent
             to
             the
             Pope
             for
             his
             Confirmation
             to
             make
             them
             so
             ;
             but
             when
             we
             enquire
             for
             the
             
               Popes
               Infallibility
            
             ,
             we
             are
             sent
             back
             again
             to
             the
             Councils
             ,
             for
             the
             proof
             of
             it
             .
             And
             they
             are
             hugely
             to
             blame
             ,
             if
             they
             give
             not
             an
             ample
             testimony
             to
             the
             Pope
             ,
             since
             he
             can
             do
             them
             as
             good
             a
             turn
             .
             But
             ,
             between
             them
             both
             ,
             we
             see
             the
             greatest
             reason
             to
             believe
             neither
             the
             one
             ,
             nor
             the
             other
             to
             be
             Infallible
             .
             But
             ,
             2.
             
             You
             would
             offer
             at
             something
             too
             for
             his
             
               personal
               Infallibility
            
             ;
             in
             which
             I
             highly
             commend
             your
             prudence
             ,
             that
             you
             say
             ,
             
               You
               will
               omit
               Scripture
            
             ;
             and
             you
             might
             as
             well
             have
             omitted
             all
             that
             follows
             ,
             since
             you
             say
             only
             ,
             
               That
               the
               testimonies
               you
               have
               produced
               ,
               seem
               to
               do
               it
               in
               effect
            
             ;
             and
             at
             last
             say
             ,
             
               That
               it
               is
               an
               Assertion
               you
               have
               wholly
               declined
               the
               maintaining
               of
               ,
               and
               judge
               it
               expedient
               to
               do
               so
               still
               .
            
             And
             you
             may
             very
             well
             do
             so
             ,
             if
             there
             be
             no
             better
             proofs
             for
             it
             than
             those
             you
             have
             produced
             ,
             but
             however
             ,
             we
             must
             examine
             them
             .
             
               Doth
               not
               the
               Council
               of
            
             Chalcedon
             
               seem
               to
               say
               ,
               in
               effect
               ,
            
             
             
               that
               the
               Pope
               is
               Infallible
               ,
               when
               ,
               upon
               the
               reading
               of
               his
               Epistle
               to
               them
               ,
               in
               condemnation
               of
               the
               Eutychian
               Heresie
               ,
               the
               whole
               Assembly
               of
               Prelates
               cry
               out
               with
               acclamation
               ,
               and
               profess
               that
               S.
            
             Peter
             
               (
               who
               was
               Infallible
               )
               spake
               by
               the
               mouth
               of
            
             Leo
             ,
             
               and
               that
               the
               Pope
               was
               interpreter
               of
               the
               Apostles
               voice
               ?
            
             You
             do
             well
             to
             use
             those
             cautious
             expressions
             of
             
               seeming
               to
               say
               in
               effect
            
             ,
             for
             it
             would
             be
             a
             very
             hard
             matter
             to
             imagine
             any
             such
             thing
             as
             the
             Popes
             Infallibility
             in
             the
             highest
             expressions
             used
             by
             the
             Council
             of
             Chalcedon
             .
             
             For
             ,
             after
             the
             reading
             of
             
               Leo's
               Epistle
            
             against
             Eutyches
             ,
             and
             many
             testimonies
             of
             the
             Fathers
             to
             the
             same
             purpose
             ,
             the
             Council
             begins
             their
             acclamations
             ,
             with
             
             these
             words
             ,
             
               This
               is
               the
               Faith
               of
               the
               Fathers
               ,
               this
               is
               the
               Faith
               of
               the
               Apostles
               ;
               all
               who
               are
               orthodox
               hold
               thus
               .
            
             And
             after
             it
             follows
             ,
             
               Peter
               by
               Leo
               hath
               thus
               spoken
               ,
               the
               Apostles
               have
               taught
               thus
               .
            
             Which
             are
             all
             the
             words
             there
             extant
             to
             that
             purpose
             .
             And
             ,
             Is
             not
             this
             a
             stout
             argument
             ,
             for
             the
             
               Popes
               personal
               Infallibility
            
             ?
             For
             ,
             What
             else
             do
             they
             mean
             ,
             but
             only
             that
             Leo
             ,
             who
             succeeded
             in
             the
             
               Apostolical
               See
            
             of
             S.
             Peter
             at
             Rome
             ,
             did
             concurr
             in
             Faith
             with
             S.
             Peter
             ,
             and
             the
             rest
             of
             the
             Apostles
             ?
             But
             ,
             Do
             they
             say
             ,
             that
             it
             was
             impossible
             that
             Leo
             should
             erre
             ,
             or
             that
             his
             judgement
             was
             Infallible
             ?
             or
             only
             that
             he
             owned
             that
             Doctrine
             which
             was
             Divine
             and
             Apostolical
             ?
             And
             the
             Council
             of
             Ephesus
             (
             your
             next
             testimony
             )
             hath
             much
             less
             than
             this
             ,
             even
             nothing
             at
             all
             .
             For
             the
             Council
             speaks
             not
             concerning
             S.
             Peter
             ,
             or
             the
             Pope
             in
             the
             place
             by
             you
             cited
             ;
             only
             one
             of
             the
             Popes
             officious
             
               Legats
               ,
               Philip
            
             ,
             
             begins
             very
             formally
             ,
             with
             S.
             
               Peter's
               being
               Prince
               and
               Head
               of
               the
               Apostles
               ,
               &c.
               and
               that
               he
               to
               this
               day
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ;
               lives
               in
               his
               successours
               ,
               and
               passeth
               judgement
               .
            
             Is
             it
             not
             a
             very
             good
             Inference
             from
             hence
             ,
             that
             the
             Council
             acknowledged
             the
             
               Popes
               personal
               Infallibility
            
             ?
             because
             one
             of
             the
             
               Popes
               Legats
            
             did
             assert
             in
             the
             Council
             ,
             that
             S.
             
               Peter
               lived
               and
               judged
               by
               the
               Pope
               .
            
             And
             yet
             ,
             Might
             not
             this
             be
             done
             without
             his
             personal
             Infallibility
             ,
             in
             regard
             of
             his
             succession
             in
             that
             See
             which
             was
             founded
             by
             S.
             Peter
             ?
             But
             you
             are
             very
             hard
             driven
             ,
             when
             you
             are
             fain
             to
             take
             up
             with
             the
             Sentence
             of
             a
             
               Roman
               Priest
            
             ,
             instead
             of
             a
             
               General
               Council
            
             ,
             and
             any
             judgement
             in
             matters
             of
             Faith
             ,
             instead
             of
             Infallibility
             .
             Your
             other
             testimonies
             of
             S.
             Hierom
             ,
             S.
             Augustine
             ,
             and
             S.
             Cyprian
             ,
             have
             been
             largely
             examined
             already
             ;
             and
             for
             the
             remaining
             testimonies
             of
             four
             Popes
             ,
             you
             justly
             
               fear
               it
               would
               be
               answered
               ,
               that
               they
               were
               Popes
               ,
               and
               spake
               partially
               in
               their
               own
               cause
               .
            
             
             And
             you
             give
             us
             no
             antidote
             against
             these
             fears
             ;
             but
             conclude
             very
             warily
             ,
             
               That
               you
               had
               hitherto
               declined
               the
               defence
               of
               that
               Assertion
               ,
               and
               professed
               that
               it
               would
               be
               sufficient
               for
               Protestants
               to
               acknowledge
               the
               Pope
               Infallible
               in
               ,
               and
               with
               General
               Councils
               only
               .
            
             But
             ,
             as
             we
             see
             no
             reason
             to
             believe
             
               General
               Councils
            
             at
             all
             Infallible
             ,
             whether
             with
             ,
             or
             without
             the
             Pope
             ;
             so
             neither
             can
             we
             see
             ,
             but
             if
             the
             Infallibility
             of
             the
             Council
             depends
             on
             the
             Popes
             Confirmation
             ,
             you
             are
             bound
             to
             defend
             the
             
               Popes
               personal
               Infallibility
            
             ,
             as
             the
             main
             Bulwark
             of
             your
             Church
             .
          
        
         
           
           
             CHAP.
             III.
             Of
             the
             errours
             of
             pretended
             General
             Councils
             .
          
           
             
               The
               erroneous
               Doctrine
               of
               the
               Church
               of
               Rome
               in
               making
               the
               Priests
               intention
               necessary
               to
               the
               essence
               of
               Sacraments
               .
               That
               principle
               destructive
               to
               all
               certainty
               of
               Faith
               upon
               our
               Authours
               grounds
               .
               The
               absurdity
               of
               asserting
               that
               Councils
               define
               themselves
               to
               be
               Infallible
               .
               Sacramental
               actions
               sufficiently
               distinguished
               from
               others
               without
               the
               Priests
               Intention
               .
               Of
               the
               moral
               assurance
               of
               the
               Priests
               Intention
               ,
               and
               the
               insufficiency
               of
               a
               meer
               virtual
               Intention
               .
               The
               Popes
               confirmation
               of
               Councils
               supposeth
               personal
               Infallibility
               .
               Transubstantiation
               an
               errour
               decreed
               by
               Pope
               and
               Council
               .
               The
               repugnancy
               of
               it
               to
               the
               grounds
               of
               Faith.
               The
               Testimonies
               brought
               for
               it
               out
               of
               Antiquity
               examin'd
               at
               large
               ,
               and
               shewed
               to
               be
               far
               from
               proving
               Transubstantiation
               .
               Communion
               in
               one
               kind
               a
               violation
               of
               Christs
               Institution
               .
               The
               Decree
               of
               the
               Council
               of
               Constance
               implyes
               a
               
                 non
                 obstante
              
               to
               it
               .
               The
               unalterable
               nature
               of
               Christs
               Institution
               cleared
               .
               The
               several
               evasions
               considered
               and
               answered
               .
               No
               publick
               Communion
               in
               one
               kind
               for
               a
               thousand
               years
               after
               Christ.
               The
               indispensableness
               of
               Christs
               Institution
               owned
               by
               the
               Primitive
               Church
               .
               Of
               Invocation
               of
               Saints
               ,
               and
               the
               Rhetorical
               expressions
               of
               the
               Fathers
               which
               gave
               occ●sion
               to
               it
               .
               No
               footsteps
               of
               the
               Invocation
               of
               Saints
               in
               the
               three
               first
               Centuries
               ;
               nor
               precept
               or
               example
               in
               Scripture
               as
               our
               Adversaries
               confess
               .
               Evidences
               against
               Invocation
               of
               Saints
               from
               the
               Christians
               Answers
               to
               the
               Heathens
               .
               The
               worship
               of
               Spirits
               and
               Heroes
               among
               the
               Heathens
               justifiable
               on
               the
               same
               grounds
               that
               Invocation
               of
               Saints
               is
               in
               the
               Church
               of
               Rome
               .
               Commemoration
               of
               the
               Saints
               without
               Invocation
               ,
               in
               S.
               Augustins
               time
               .
               Invocation
               of
               Saints
               as
               practised
               in
               the
               Church
               of
               Rome
               a
               derogation
               to
               the
               merits
               of
               Christ.
               Of
               the
               worship
               of
               Images
               and
               the
               near
               approach
               to
               Pagan
               Idolatry
               therein
               .
               No
               Vse
               or
               Veneration
               of
               Images
               in
               the
               Primitive
               Church
               .
               The
               Church
               of
               Rome
               justly
               chargeable
               with
               the
               abuses
               committed
               in
               the
               worship
               of
               Images
               .
            
          
           
             ALthough
             nothing
             can
             be
             more
             unreasonable
             then
             to
             pretend
             that
             Church
             ,
             
             Person
             ,
             or
             Council
             to
             be
             Infallible
             ,
             which
             we
             can
             prove
             to
             have
             actually
             erred
             ;
             yet
             we
             have
             yielded
             so
             much
             to
             you
             ,
             as
             to
             disprove
             what
             you
             have
             in
             general
             brought
             for
             the
             one
             ,
             before
             we
             come
             to
             meddle
             with
             the
             other
             .
             But
             that
             being
             dispatched
             ,
             we
             come
             to
             a
             more
             short
             and
             compendious
             way
             of
             overthrowing
             your
             Infallibility
             ,
             by
             shewing
             the
             palpable
             falsity
             of
             such
             principles
             which
             must
             be
             owned
             by
             you
             as
             Infallible
             truths
             ,
             because
             defined
             by
             
               General
               Councils
            
             confirmed
             by
             the
             Pope
             .
             Whereof
             ,
             
               The
               first
               in
               the
               Endictment
            
             ,
             as
             you
             say
             ,
             
               is
               that
               of
               the
               Priests
               Intention
               defined
               by
               the
               Councils
               of
            
             Florence
             and
             Trent
             
               (
               both
               of
               them
               confirmed
               by
               the
               Pope
               )
               to
               be
               essentially
               necessary
               to
               the
               validity
               of
               a
               Sacrament
               .
            
             
             Concerning
             this
             ,
             there
             are
             two
             things
             to
             be
             enquired
             into
             ,
             1.
             
             
               Whether
               this
               doth
               not
               render
               all
               pretence
               of
               Infallibility
               with
               you
               a
               vain
               and
               useless
               thing
               ?
            
             2.
             
             
               Whether
               it
               be
               not
               in
               it self
               an
               errour
               ?
            
          
           
             We
             must
             begin
             with
             the
             first
             of
             these
             ,
             for
             that
             was
             the
             occasion
             of
             his
             Lordships
             entering
             upon
             it
             ;
             for
             he
             was
             shewing
             ,
             
               That
               your
               claim
               of
               Infallibility
               is
               of
               no
               use
               at
               all
               ,
            
             
             
               for
               the
               settling
               of
               Truth
               and
               Peace
               in
               the
               Church
               ;
               because
               no
               man
               can
               either
               know
               or
               believe
               this
               Infallibility
               .
               It
               cannot
               be
               believed
               with
               Divine
               Faith
               ;
               having
               no
               foundation
               either
               in
               the
               written
               Word
               
               of
               God
               ,
               or
               Tradition
               of
               the
               Catholick
               Church
               ;
               and
               no
               humane
               Faith
               can
               be
               sufficient
               in
               order
               to
               it
               .
               But
               neither
               can
               it
               be
               believed
               or
               known
               ,
               upon
               that
               decree
               of
               the
               Councils
               of
            
             Florence
             and
             Trent
             ,
             
               that
               the
               intention
               of
               the
               Priest
               is
               necessary
               to
               the
               validity
               of
               a
               Sacrament
               .
            
             And
             ,
             lest
             you
             should
             think
             I
             represent
             his
             Lordships
             words
             too
             much
             with
             advantage
             ,
             I
             will
             take
             his
             Argument
             in
             the
             words
             you
             have
             summed
             it
             up
             in
             ,
             which
             are
             these
             :
             
               Before
               the
               Church
               or
               any
               particular
               man
               can
               make
               use
               of
               the
               Popes
               Infallibility
               (
               that
               is
               ,
               be
               settled
               ,
               and
               confirmed
               in
               the
               Truth
               by
               means
               thereof
               )
               ,
            
             
             
               he
               must
               either
               know
               ,
               or
               upon
               sure
               grounds
               believe
               ,
               that
               he
               is
               Infallible
               .
               But
            
             (
             sayes
             the
             Bishop
             )
             
               this
               can
               only
               be
               believed
               of
               him
               ,
               as
               he
               is
               S.
            
             Peters
             
               Successour
               and
               Bishop
               of
            
             Rome
             ;
             
               of
               which
               it
               is
               impossible
               ,
               in
               the
               relatours
               opinion
               ,
               for
               the
               Church
               or
               any
               particular
               man
               ,
               to
               have
               such
               certainty
               as
               is
               sufficient
               to
               ground
               an
               Infallible
               belief
               .
               Why
               ?
               because
               the
               knowledge
               and
               belief
               of
               this
               ,
               depends
               upon
               his
               being
               truly
               in
               Orders
               ,
               truly
               a
               Bishop
               ,
               truly
               a
               Priest
               ,
               truly
               Baptized
               ;
               none
               of
               all
               which
               ,
               according
               to
               our
               principles
               ,
               can
               be
               certainly
               known
               and
               believed
               ;
               because
               (
               forsooth
               )
               the
               intention
               of
               him
               that
               administred
               these
               Sacraments
               to
               the
               Pope
               ,
               or
               made
               him
               Bishop
               ,
               Priest
               ,
            
             &c.
             
               can
               never
               be
               certainly
               known
               ;
               and
               yet
               by
               the
               Doctrine
               of
               the
               Councils
               of
            
             Florence
             and
             Trent
             ,
             
               it
               is
               of
               absolute
               necessity
               to
               the
               validity
               of
               every
               one
               of
               these
               Sacraments
               ,
               so
               as
               without
               it
               ,
               the
               Pope
               were
               neither
               Bishop
               nor
               Priest.
            
             Thus
             I
             grant
             you
             have
             faithfully
             sum'd
             up
             his
             Lordships
             Argument
             ;
             we
             must
             now
             see
             with
             what
             courage
             and
             success
             you
             encounter
             it
             .
             Your
             first
             Answer
             is
             ,
             
               That
               though
               it
               be
               level'd
               against
               the
               Popes
               Infallibility
               ,
               yet
               it
               hath
               the
               same
               force
               against
               the
               Infallibility
               of
               the
               whole
               Church
               in
               points
               fundamental
               ;
               for
               we
               cannot
               be
               Infallibly
               sure
               ,
               there
               is
               such
               a
               number
               of
               Baptized
               persons
               to
               make
               a
               Church
               .
            
             By
             this
             ,
             we
             see
             how
             likely
             you
             are
             to
             assoil
             this
             difficulty
             ,
             who
             bring
             it
             more
             strongly
             upon
             your self
             ,
             without
             the
             least
             inconvenience
             to
             your
             adversary
             .
             For
             I
             grant
             ,
             it
             necessarily
             follows
             against
             the
             pretence
             of
             any
             Infallibility
             ,
             whether
             in
             
               Church
               ,
               Councils
            
             ,
             or
             Pope
             ,
             as
             being
             a
             
               certain
               ground
            
             for
             Faith
             ;
             for
             all
             these
             must
             suppose
             such
             a
             certainty
             of
             the
             due
             administration
             of
             Sacraments
             ,
             which
             your
             Doctrine
             of
             Intention
             doth
             utterly
             destroy
             .
             For
             these
             two
             things
             are
             your
             principles
             of
             Faith
             ,
             that
             there
             can
             be
             no
             certainty
             of
             Faith
             ,
             without
             present
             Infallibility
             of
             the
             Church
             ;
             and
             that
             ,
             in
             order
             to
             the
             believing
             this
             
               testimony
               Infallible
            
             ,
             there
             must
             be
             such
             a
             certainty
             as
             is
             ground
             sufficient
             for
             an
             
               Infallible
               belief
            
             .
             Now
             ,
             How
             is
             it
             possible
             there
             can
             be
             such
             ,
             when
             there
             can
             be
             no
             certainty
             of
             the
             Being
             of
             a
             
               Church
               ,
               Council
            
             ,
             or
             Pope
             ,
             from
             your
             own
             principles
             ?
             For
             when
             the
             only
             way
             of
             knowing
             this
             ,
             is
             a
             thing
             not
             possible
             to
             be
             evidenced
             to
             any
             one
             in
             any
             way
             of
             
               Infallible
               certainty
            
             ,
             viz.
             
               the
               intention
               of
               the
               Priest
            
             ,
             you
             must
             unavoidably
             destroy
             all
             your
             pretence
             of
             Infallibility
             .
             For
             ,
             To
             what
             purpose
             do
             you
             tell
             me
             ,
             that
             Pope
             or
             Councils
             are
             Infallible
             ,
             unless
             I
             may
             be
             
               Infallibly
               sure
            
             that
             such
             decrees
             were
             passed
             by
             Pope
             and
             Council
             ?
             I
             cannot
             be
             assured
             of
             that
             ,
             unless
             I
             be
             first
             assured
             that
             they
             were
             
               Baptized
               persons
            
             ,
             and
             Bishops
             of
             the
             Church
             ;
             and
             for
             this
             you
             dare
             not
             offer
             at
             
               Infallible
               certainty
            
             ,
             and
             therefore
             all
             the
             rest
             is
             useless
             and
             vain
             .
             So
             that
             while
             by
             this
             Doctrine
             of
             
               the
               intention
               of
               the
               Priest
               for
               the
               validity
               of
               the
               Sacraments
               ,
            
             you
             thought
             to
             advance
             higher
             the
             reputation
             of
             the
             Priesthood
             ,
             and
             to
             take
             away
             the
             assurance
             of
             Protestants
             ,
             as
             to
             the
             benefits
             which
             come
             by
             the
             use
             of
             the
             Sacraments
             of
             Baptism
             and
             the
             
               Lords
               Supper
            
             ,
             you
             could
             not
             have
             asserted
             any
             thing
             more
             really
             pernicious
             to
             your selves
             ,
             than
             this
             Doctrine
             is
             .
             So
             strange
             an
             incogitancy
             was
             it
             in
             those
             Councils
             to
             define
             it
             ,
             and
             as
             great
             in
             those
             who
             defend
             it
             ,
             and
             yet
             at
             the
             same
             time
             ,
             maintain
             the
             necessity
             of
             a
             present
             
             Infallibility
             in
             the
             Church
             and
             
               General
               Councils
            
             .
             For
             can
             any
             thing
             be
             more
             rational
             ,
             then
             to
             desire
             the
             highest
             assurance
             as
             to
             that
             ,
             whose
             decrees
             I
             am
             to
             believe
             Infallible
             ?
             And
             yet
             at
             the
             last
             ,
             you
             confess
             we
             can
             have
             but
             a
             
               moral
               certainty
            
             of
             it
             ,
             and
             that
             of
             the
             lowest
             degree
             ;
             the
             utmost
             ground
             of
             it
             ,
             being
             either
             the
             testimony
             of
             the
             Priest
             himself
             ,
             or
             ,
             that
             
               we
               have
               no
               ground
               to
               suspect
               the
               contrary
               .
            
             Now
             what
             unreasonable
             men
             are
             you
             ,
             who
             so
             much
             to
             the
             dishonour
             of
             
               Christian
               Religion
            
             cry
             out
             upon
             the
             
               rational
               evidence
            
             of
             the
             truth
             of
             it
             ,
             as
             an
             
               uncertain
               principle
            
             ,
             and
             that
             Protestants
             though
             they
             assert
             the
             highest
             degree
             of
             actual
             certainty
             ,
             cannot
             have
             any
             
               Divine
               Faith
            
             ,
             because
             they
             want
             the
             
               Churches
               Infallible
               testimony
            
             ?
             and
             yet
             when
             we
             enquire
             into
             this
             
               Infallible
               Testimony
            
             ,
             you
             are
             fain
             to
             resolve
             it
             ,
             into
             one
             of
             the
             most
             uncertain
             and
             conjectural
             things
             imaginable
             .
             For
             what
             can
             I
             have
             less
             ground
             to
             build
             my
             Faith
             upon
             ,
             than
             that
             the
             Priest
             had
             at
             least
             a
             
               virtual
               intention
            
             to
             do
             as
             the
             Church
             doth
             ?
             Whom
             must
             I
             believe
             in
             this
             case
             ?
             and
             whereon
             must
             that
             Faith
             be
             grounded
             ?
             On
             the
             
               Priests
               Testimony
            
             ?
             But
             how
             can
             I
             be
             assured
             ,
             but
             that
             he
             ,
             who
             may
             wander
             in
             his
             intention
             ,
             may
             do
             so
             in
             his
             expression
             too
             ?
             Or
             must
             I
             do
             it
             because
             I
             have
             no
             reason
             to
             suspect
             the
             contrary
             ?
             how
             can
             you
             assure
             me
             of
             that
             ,
             that
             I
             have
             no
             reason
             to
             suspect
             the
             contrary
             ?
             no
             otherwise
             then
             by
             telling
             me
             ,
             that
             the
             Priest
             is
             a
             man
             of
             that
             honesty
             and
             integrity
             ,
             that
             he
             cannot
             be
             supposed
             to
             do
             such
             a
             thing
             without
             intention
             ?
             So
             that
             ,
             though
             I
             were
             in
             Italy
             or
             Spain
             ,
             where
             ,
             some
             have
             told
             us
             ,
             it
             is
             no
             hard
             matter
             to
             meet
             with
             Jews
             in
             
               Priests
               habits
            
             ,
             and
             professing
             themselves
             such
             ,
             and
             acting
             accordingly
             ;
             yet
             I
             am
             bound
             to
             believe
             (
             though
             they
             heartily
             believe
             nothing
             of
             Christianity
             )
             yet
             in
             all
             Sacraments
             they
             must
             have
             an
             intention
             to
             do
             as
             the
             Church
             doth
             .
             Without
             which
             ,
             we
             are
             told
             by
             you
             ,
             
               No
               Sacrament
               can
               be
               valid
               ,
               because
               the
               matter
               and
               form
               cannot
               be
               determin'd
               or
               united
               without
               the
               Priests
               intention
               .
            
             And
             therefore
             I
             do
             not
             only
             object
             ,
             that
             this
             takes
             away
             the
             comfort
             of
             all
             Sacraments
             as
             to
             the
             receivers
             ,
             but
             that
             it
             destroyes
             all
             certain
             
               Foundations
               of
               Faith.
            
             Because
             the
             promises
             of
             Infallibility
             supposing
             that
             ,
             which
             I
             can
             have
             no
             assurance
             of
             ;
             that
             Infallibility
             can
             be
             no
             foundation
             of
             Faith
             at
             all
             to
             me
             .
             As
             for
             instance
             ,
             suppose
             the
             title
             to
             an
             estate
             depends
             upon
             the
             
               Kings
               free
               donation
            
             ,
             and
             this
             donation
             to
             be
             confirmed
             by
             his
             
               Great
               Seal
            
             ;
             but
             yet
             so
             ,
             that
             if
             the
             
               Lord
               Chancellour
            
             in
             the
             sealing
             it
             ,
             doth
             not
             intend
             it
             should
             pass
             on
             that
             account
             ,
             the
             whole
             gift
             becomes
             null
             in
             Law.
             I
             pray
             tell
             me
             now
             ,
             What
             other
             assurance
             you
             can
             have
             of
             your
             title
             to
             this
             estate
             ,
             then
             you
             have
             of
             the
             
               Lord
               Chancellours
               intention
            
             in
             passing
             the
             Seal
             ?
             and
             what
             
               Infallible
               certainty
            
             you
             can
             have
             of
             such
             intention
             of
             his
             ?
             Just
             such
             ,
             is
             your
             case
             ,
             you
             tell
             us
             ,
             The
             only
             ground
             of
             
               Infallible
               certainty
            
             in
             Faith
             is
             the
             
               Churches
               Infallibility
            
             ,
             this
             Infallibility
             comes
             by
             a
             
               free
               promise
            
             of
             Christ
             ,
             this
             promise
             must
             suppose
             a
             Church
             in
             being
             ;
             that
             there
             is
             a
             Church
             ,
             we
             can
             have
             no
             more
             assurance
             then
             that
             there
             are
             Baptized-persons
             ,
             but
             the
             validity
             of
             their
             Baptism
             requires
             the
             
               Priests
               intention
            
             in
             administring
             it
             ;
             and
             therefore
             we
             can
             have
             no
             more
             assurance
             of
             the
             
               Churches
               Infallibility
            
             ,
             then
             we
             have
             of
             the
             
               Priests
               intention
            
             .
             And
             ,
             Is
             this
             it
             at
             last
             ,
             which
             your
             loud
             clamours
             of
             Infallibility
             come
             to
             ?
             Is
             this
             the
             effect
             of
             all
             your
             exclamations
             against
             Protestants
             ,
             for
             making
             Faith
             uncertain
             by
             taking
             away
             the
             
               Churches
               Infallibility
            
             ?
             Must
             our
             Faith
             at
             last
             be
             resolved
             into
             that
             ,
             which
             it
             is
             impossible
             we
             should
             have
             any
             undoubted
             assurance
             at
             all
             of
             ?
             And
             will
             not
             the
             highest
             reason
             ,
             the
             clearest
             evidence
             ,
             the
             most
             pregnant
             demonstrations
             which
             things
             are
             capable
             of
             ,
             be
             accounted
             with
             you
             
               sufficient
               ground
            
             
             to
             build
             our
             Faith
             of
             the
             Scriptures
             upon
             ?
             and
             yet
             ,
             must
             a
             thing
             so
             impossible
             to
             be
             certainly
             known
             ,
             so
             generally
             uncertain
             and
             conjectural
             ,
             be
             accounted
             by
             you
             sufficient
             ground
             to
             believe
             your
             
               Churches
               Infallibility
            
             ?
             Are
             not
             the
             miracles
             wrought
             by
             Christ
             and
             his
             Apostles
             ,
             joyned
             with
             the
             
               Vniversal
               Tradition
            
             of
             the
             
               Christian
               Church
            
             ,
             a
             ground
             firm
             enough
             ,
             for
             us
             to
             believe
             the
             Doctrine
             of
             Christ
             divine
             ?
             and
             yet
             must
             the
             intention
             of
             the
             Priest
             with
             you
             be
             a
             much
             surer
             ground
             then
             these
             are
             ?
             By
             all
             which
             it
             appears
             ,
             that
             if
             I
             had
             not
             already
             largely
             discovered
             your
             grand
             Imposture
             in
             your
             pretence
             to
             Infallibility
             ,
             this
             very
             Doctrine
             would
             invincibly
             prove
             it
             ;
             since
             ,
             notwithstanding
             that
             pretence
             ,
             you
             must
             resolve
             all
             into
             something
             which
             falls
             short
             of
             those
             grounds
             of
             certainty
             which
             we
             have
             to
             build
             our
             Faith
             upon
             .
             But
             we
             must
             now
             consider
             ,
             how
             you
             offer
             to
             retort
             this
             upon
             his
             Lordship
             ;
             for
             you
             say
             ,
             
               The
               same
               Argument
               will
               hold
               against
               the
               Infallibility
               of
               the
               whole
               Church
               in
               Fundamentals
               ;
               since
               men
               cannot
               be
               Infallibly
               sure
               ,
               there
               is
               such
               a
               company
               of
               men
               who
               are
               truly
               Baptized
               .
            
             But
             how
             manifestly
             ridiculous
             this
             is
             ,
             will
             appear
             ,
             1.
             
             That
             it
             will
             hold
             indeed
             against
             all
             such
             who
             assert
             this
             Doctrine
             of
             the
             necessity
             of
             the
             
               Priests
               intention
            
             ,
             but
             not
             others
             .
             Therefore
             if
             his
             Lordship
             had
             said
             ,
             This
             Doctrine
             had
             been
             true
             ,
             the
             retortion
             had
             been
             good
             ;
             but
             you
             saw
             well
             enough
             he
             disproves
             it
             as
             an
             errour
             ,
             and
             urges
             this
             as
             an
             absurdity
             consequent
             upon
             it
             .
             Your
             Argument
             then
             as
             it
             is
             ,
             runs
             in
             this
             form
             :
             If
             they
             who
             hold
             the
             Priests
             intention
             necessary
             cannot
             be
             sure
             who
             are
             Baptized
             ,
             then
             they
             who
             do
             not
             hold
             it
             necessary
             ,
             cannot
             .
             Where
             is
             your
             consequence
             ?
             for
             he
             was
             shewing
             ,
             the
             uncertainty
             of
             it
             depended
             upon
             that
             principle
             ,
             and
             therefore
             I
             suppose
             the
             denying
             of
             the
             principle
             doth
             not
             stand
             guilty
             of
             the
             same
             absurdity
             ,
             which
             the
             holding
             it
             doth
             .
             But
             it
             may
             be
             ,
             the
             force
             lyes
             in
             being
             
               Infallibly
               sure
            
             ,
             and
             so
             that
             none
             can
             know
             the
             Infallibility
             of
             the
             Church
             in
             Fundamentals
             ,
             but
             such
             as
             are
             
               Infallibly
               sure
            
             that
             men
             are
             Baptised
             .
             I
             Answer
             therefore
             ,
             2.
             
             That
             there
             is
             no
             such
             necessity
             of
             being
             
               Infallibly
               sure
            
             ,
             upon
             our
             principles
             as
             there
             is
             upon
             yours
             .
             For
             you
             build
             your
             Faith
             upon
             the
             
               Churches
               Infallibility
            
             in
             Pope
             and
             Councils
             ,
             but
             we
             do
             not
             pretend
             to
             build
             our
             Faith
             upon
             the
             
               Churches
               Infallibility
            
             in
             Fundamentals
             .
             All
             that
             we
             assert
             ,
             is
             ,
             that
             the
             Church
             is
             Infallible
             in
             Fundamentals
             ,
             but
             we
             do
             not
             say
             ,
             the
             ground
             of
             our
             Faith
             is
             ,
             because
             she
             is
             so
             ,
             for
             that
             were
             to
             make
             the
             Church
             the
             
               formal
               object
            
             of
             our
             Faith
             :
             since
             therefore
             we
             do
             not
             rely
             on
             the
             Church
             as
             our
             
               Infallible
               Guide
            
             in
             Fundamentals
             ,
             there
             is
             no
             such
             necessity
             of
             that
             
               Infallible
               certainty
            
             as
             to
             this
             principle
             as
             there
             is
             with
             you
             ,
             who
             must
             wholly
             establish
             your
             Faith
             upon
             the
             Churches
             Infallibility
             ,
             The
             most
             then
             that
             we
             assert
             ,
             is
             ,
             that
             there
             is
             and
             shall
             alwayes
             be
             a
             Church
             ,
             for
             that
             (
             as
             I
             have
             told
             you
             )
             is
             all
             that
             is
             meant
             by
             a
             Church
             being
             Infallible
             in
             Fundamentals
             ;
             now
             for
             this
             we
             have
             the
             greatest
             assurance
             possible
             ,
             that
             there
             
               shall
               be
            
             from
             the
             promises
             of
             Christ
             ,
             and
             that
             
               there
               is
            
             ,
             from
             the
             certainty
             we
             have
             of
             the
             Faith
             and
             Baptism
             of
             Christians
             ,
             since
             no
             more
             is
             required
             by
             us
             to
             assure
             men
             of
             it
             ,
             then
             all
             men
             in
             the
             world
             are
             competent
             Judges
             of
             ;
             which
             surely
             they
             cannot
             be
             of
             the
             Priests
             intention
             .
             So
             much
             for
             your
             weak
             attempt
             of
             retorting
             this
             Argument
             upon
             his
             Lordship
             .
          
           
             But
             the
             main
             thing
             to
             be
             considered
             ,
             is
             ,
             your
             solid
             Answer
             you
             give
             to
             it
             ;
             which
             indeed
             is
             of
             that
             weight
             ,
             
             that
             it
             must
             not
             be
             slightly
             passed
             over
             .
             You
             Answer
             therefore
             ,
             
               That
               both
               a
               General
               Council
               and
               the
               Pope
               ,
            
             
             
               when
               they
               define
               any
               matters
               of
               Faith
               ,
               do
               also
               implicitely
               define
               that
               themselves
               are
               Infallible
               ;
               and
               by
               consequence
               that
               both
               the
               Pope
               in
               such
               case
               ,
               and
               also
               the
               
               Bishops
               that
               sit
               in
               Council
               are
               persons
               Baptised
               ,
               in
               holy
               Orders
               ,
               and
               have
               all
               things
               essentially
               necessary
               for
               that
               Function
               ,
               which
               they
               then
               execute
               .
               Neither
               is
               there
               any
               more
               difficulty
               in
               the
               case
               of
               the
               Pope
               now
               ,
               then
               there
               was
               in
               the
               time
               of
               the
               Prophets
               and
               Apostles
               of
               old
               ;
               whom
               all
               must
               grant
               that
               with
               the
               same
               breath
               they
               defin'd
               ,
               or
               Infallibly
               declared
               the
               several
               Articles
               and
               points
               of
               Doctrine
               proposed
               by
               them
               to
               the
               Faithful
               ,
               and
               their
               own
               Infallibility
               in
               proposing
               them
               .
            
             So
             indeed
             Vega
             answered
             in
             the
             case
             of
             
               General
               Councils
            
             ;
             for
             when
             it
             was
             demanded
             ,
             How
             it
             should
             be
             known
             that
             the
             Council
             was
             a
             lawful
             Council
             ,
             he
             sayes
             ,
             
               Because
               the
               Council
               defined
               it self
               to
               be
               so
            
             ;
             but
             for
             this
             he
             is
             sufficiently
             chastised
             by
             Bellarmin
             ,
             
             who
             gives
             this
             unanswerable
             Argument
             against
             it
             .
             Either
             it
             doth
             appear
             from
             some
             other
             Argument
             ,
             that
             while
             the
             Council
             defines
             it self
             to
             be
             a
             lawful
             Council
             ,
             it
             was
             a
             lawful
             Council
             ;
             or
             it
             doth
             not
             :
             if
             it
             doth
             ,
             To
             what
             purpose
             doth
             it
             define
             it self
             to
             be
             a
             lawful
             Council
             ?
             if
             it
             doth
             not
             ,
             then
             we
             shall
             doubt
             of
             that
             Decree
             whereby
             it
             defines
             it self
             to
             be
             so
             :
             for
             if
             I
             doubt
             ,
             whether
             the
             Council
             were
             lawful
             before
             that
             Decree
             ;
             I
             doubt
             likewise
             ,
             whether
             it
             might
             not
             err
             in
             passing
             that
             Decree
             .
             And
             therefore
             he
             grants
             ,
             that
             no
             more
             than
             
               moral
               certainty
            
             or
             historical
             Faith
             is
             requisite
             in
             order
             to
             it
             .
             Now
             this
             Argument
             of
             Bellarmins
             holds
             with
             equal
             strength
             (
             if
             not
             more
             )
             against
             you
             ;
             for
             you
             derive
             the
             lawfulness
             of
             the
             Council
             from
             its
             Infallibility
             ,
             and
             that
             Infallibility
             from
             the
             Councils
             definition
             .
             Thus
             therefore
             I
             argue
             :
             Either
             it
             doth
             appear
             ,
             that
             the
             Council
             was
             Infallible
             before
             that
             definition
             ,
             or
             it
             doth
             not
             .
             If
             it
             appears
             to
             be
             Infallible
             before
             ,
             then
             its
             Infallibility
             is
             not
             known
             by
             that
             definition
             :
             If
             it
             doth
             not
             ,
             How
             can
             I
             know
             it
             to
             be
             Infallible
             by
             it
             ?
             For
             as
             I
             doubt
             ,
             whether
             it
             was
             Infallible
             before
             it
             ,
             so
             I
             must
             doubt
             ,
             whether
             it
             was
             Infallible
             in
             it
             :
             and
             consequently
             it
             is
             impossible
             I
             should
             believe
             it
             Infallible
             because
             it
             defines
             it self
             to
             be
             so
             .
             Neither
             do
             you
             at
             all
             salve
             this
             ,
             by
             calling
             it
             only
             an
             
               implicite
               definition
            
             ,
             for
             whether
             it
             be
             implicite
             or
             explicite
             ,
             it
             is
             all
             one
             ,
             since
             that
             definition
             is
             made
             the
             ground
             ,
             why
             we
             must
             believe
             the
             Council
             to
             be
             Infallible
             .
             And
             of
             all
             men
             in
             the
             world
             you
             seem
             the
             strangest
             in
             this
             ,
             that
             you
             declaim
             with
             so
             much
             vehemency
             against
             those
             who
             believe
             the
             Scriptures
             to
             be
             
               Infallible
               for
               themselves
            
             ;
             and
             yet
             assert
             that
             Pope
             and
             
               General
               Councils
            
             are
             to
             be
             believed
             
               Infallible
               ,
               because
               they
               define
               themselves
               to
               be
               so
               .
            
             Than
             which
             no
             greater
             absurdity
             can
             be
             well
             imagin'd
             .
             For
             they
             who
             assert
             that
             the
             Scriptures
             are
             to
             be
             believed
             for
             themselves
             ,
             do
             not
             thereby
             mean
             that
             they
             are
             to
             be
             believed
             Infallible
             meerly
             because
             they
             say
             they
             are
             Infallible
             ,
             but
             that
             out
             of
             the
             Scriptures
             such
             Arguments
             may
             be
             brought
             ,
             as
             may
             sufficiently
             prove
             that
             they
             come
             from
             God.
             But
             when
             you
             say
             ,
             that
             
               Pope
               and
               General
               Councils
            
             are
             to
             be
             believed
             Infallible
             ,
             because
             of
             their
             
               implicite
               definition
            
             that
             they
             are
             so
             ,
             you
             can
             mean
             nothing
             else
             ,
             but
             that
             they
             are
             Infallible
             ,
             because
             they
             take
             upon
             them
             to
             be
             Infallible
             ,
             for
             that
             is
             all
             I
             can
             understand
             by
             your
             
               implicite
               definition
            
             ;
             for
             if
             they
             should
             decree
             they
             were
             Infallible
             ,
             that
             were
             an
             
               explicite
               definition
            
             .
             But
             yet
             how
             should
             this
             
               implicite
               definition
            
             be
             known
             ?
             for
             it
             must
             be
             some
             way
             certainly
             known
             ,
             or
             else
             we
             can
             never
             believe
             that
             they
             are
             Infallible
             upon
             that
             account
             .
             Which
             way
             then
             must
             we
             understand
             that
             they
             implicitely
             define
             it
             ?
             Is
             it
             by
             their
             meeting
             ,
             debating
             ,
             decreeing
             matters
             of
             Faith
             ?
             that
             cannot
             be
             ,
             for
             Councils
             have
             done
             all
             these
             which
             are
             acknowledged
             to
             have
             erred
             .
             Is
             it
             by
             Pope
             and
             Council
             joyning
             together
             ?
             but
             how
             can
             that
             be
             ,
             unless
             I
             know
             before
             ,
             that
             ,
             when
             Pope
             and
             Council
             joyn
             ,
             they
             are
             Infallible
             ?
             If
             this
             then
             be
             all
             the
             way
             to
             prove
             that
             Pope
             and
             Council
             are
             
               true
               Bishops
            
             
             because
             Infallible
             ,
             and
             they
             are
             Infallible
             because
             they
             define
             themselves
             to
             be
             so
             ;
             I
             see
             ,
             there
             is
             an
             absolute
             necessity
             of
             a
             mans
             putting
             out
             the
             eye
             of
             his
             reason
             ,
             if
             ever
             he
             hopes
             to
             
               see
               Pope
            
             and
             
               Councils
               Infallible
            
             .
             But
             further
             yet
             ,
             there
             is
             more
             absurdity
             still
             (
             if
             more
             can
             be
             imagin'd
             )
             in
             this
             excellent
             Answer
             ;
             for
             here
             is
             a
             new
             Labyrinth
             for
             our
             Authour
             to
             sport
             himself
             in
             .
             For
             ,
             we
             are
             to
             believe
             a
             Council
             to
             consist
             of
             lawful
             Bishops
             because
             they
             are
             Infallible
             ,
             and
             yet
             his
             only
             way
             to
             prove
             them
             Infallible
             ,
             is
             by
             supposing
             that
             they
             consist
             of
             lawful
             Bishops
             .
             For
             I
             ask
             ,
             Whether
             all
             persons
             meeting
             together
             in
             Council
             are
             Infallible
             ?
             No.
             Are
             all
             Bishops
             of
             Protestant
             ,
             and
             the
             Greek
             ,
             and
             other
             Churches
             besides
             the
             Roman
             ,
             assembled
             in
             Council
             Infallible
             ?
             No.
             Must
             it
             not
             then
             be
             supposed
             ,
             that
             the
             Bishops
             are
             lawful
             Bishops
             ,
             before
             they
             can
             implicitely
             define
             themselves
             Infallible
             ?
             And
             if
             their
             lawfulness
             must
             be
             supposed
             before
             their
             Infallibility
             ,
             they
             cannot
             first
             be
             proved
             to
             be
             Infallible
             ,
             before
             we
             can
             know
             ,
             Whether
             they
             were
             lawful
             Bishops
             or
             no.
             And
             we
             cannot
             know
             them
             to
             be
             lawful
             Bishops
             ,
             unless
             we
             knew
             the
             intention
             of
             the
             Priest
             ;
             and
             therefore
             it
             remains
             proved
             with
             evidence
             equal
             to
             a
             demonstration
             ,
             that
             your
             certainty
             of
             your
             Churches
             Infallibility
             ,
             can
             be
             no
             greater
             than
             that
             you
             have
             of
             the
             Priests
             intention
             in
             the
             administration
             of
             Sacraments
             .
          
           
             And
             by
             this
             it
             appears
             ,
             how
             absurdly
             you
             go
             about
             
               to
               compare
               the
               case
               of
               Pope
               and
               Council
               ,
               with
               that
               of
               the
               Prophets
               and
               Apostles
               of
               old
               .
            
             For
             you
             challenge
             not
             an
             Infallibility
             by
             
               immediate
               inspiration
            
             ,
             but
             such
             as
             is
             constantly
             resident
             in
             the
             Church
             by
             vertue
             of
             some
             particular
             promises
             ,
             which
             must
             suppose
             the
             persons
             in
             whom
             it
             lodges
             to
             be
             actually
             members
             of
             the
             Church
             .
             And
             therefore
             all
             the
             proof
             of
             their
             Infallibility
             depends
             upon
             the
             certainty
             of
             that
             ,
             which
             you
             can
             never
             satisfie
             any
             rational
             men
             in
             ;
             but
             ,
             I
             hope
             ,
             you
             will
             not
             say
             ,
             it
             was
             so
             in
             the
             Prophets
             and
             Apostles
             .
             Besides
             ,
             God
             never
             sent
             any
             persons
             with
             a
             message
             from
             himself
             to
             the
             world
             ,
             but
             he
             gave
             the
             world
             sufficient
             evidence
             in
             point
             of
             reason
             that
             He
             sent
             them
             ;
             either
             by
             Miracles
             ,
             the
             Testimony
             of
             other
             Prophets
             who
             wrought
             them
             ,
             or
             some
             other
             satisfactory
             way
             to
             humane
             reason
             ,
             as
             I
             have
             elsewhere
             proved
             at
             large
             .
             But
             there
             is
             no
             such
             thing
             in
             your
             case
             ,
             no
             rational
             evidence
             at
             all
             is
             offered
             ,
             but
             we
             must
             believe
             the
             Council
             lawful
             because
             Infallible
             ,
             and
             we
             must
             believe
             it
             Infallible
             because
             it
             defines
             itself
             to
             be
             so
             .
             Neither
             is
             it
             possible
             to
             conceive
             that
             any
             man
             should
             believe
             whatever
             the
             Prophet
             or
             Apostle
             said
             ,
             to
             be
             
               Infallibly
               true
            
             ;
             unless
             he
             were
             before
             convinced
             ,
             that
             they
             were
             Infallible
             who
             spake
             it
             .
             But
             for
             this
             you
             have
             a
             further
             Answer
             ,
             
               That
               it
               is
               not
               necessary
               to
               believe
               the
               Infallibility
               of
               the
               proposer
               ,
            
             viz.
             prioritate
             temporis
             ,
             
               in
               respect
               of
               time
               ,
               and
               afterwards
               the
               Infallibility
               of
               the
               Doctrine
               he
               proposeth
               :
               but
               it
               sufficeth
               to
               believe
               it
               first
            
             prioritate
             naturae
             ,
             
               so
               as
               the
               Infallibility
               of
               the
               teacher
               be
               presupposed
               to
               the
               Infallibility
               of
               his
               Doctrine
               .
            
             But
             what
             this
             makes
             to
             your
             purpose
             ,
             I
             understand
             not
             .
             For
             it
             is
             not
             the
             time
             ,
             but
             the
             evidence
             we
             enquire
             for
             ,
             or
             the
             ground
             on
             which
             we
             are
             to
             believe
             the
             proposer
             Infallible
             .
             Whether
             it
             must
             not
             be
             something
             else
             besides
             the
             
               implicite
               defining
            
             himself
             to
             be
             Infallible
             ?
             You
             assert
             that
             to
             be
             a
             sufficient
             ground
             in
             the
             case
             of
             Pope
             and
             Councils
             ?
             and
             I
             pray
             ,
             Will
             it
             not
             be
             as
             sufficient
             in
             the
             case
             of
             a
             Quaker
             ,
             or
             Enthusiast
             ?
             May
             not
             they
             as
             well
             pretend
             this
             ,
             that
             they
             are
             Infallible
             ?
             and
             if
             you
             ask
             them
             what
             evidence
             they
             have
             for
             it
             ,
             they
             may
             tell
             you
             ,
             just
             the
             same
             that
             Pope
             and
             Council
             have
             to
             be
             so
             :
             for
             ,
             as
             they
             
               implicitely
               define
               themselves
               to
               be
               Infallible
               ,
               so
               do
               they
               .
            
             So
             that
             ,
             talk
             what
             you
             will
             of
             
               private
               Spirits
            
             and
             Enthusiasms
             ,
             I
             know
             none
             lay
             so
             great
             a
             foundation
             for
             them
             as
             you
             do
             upon
             
             this
             pretence
             ;
             
               That
               we
               are
               to
               believe
               the
               Pope
               and
               Council
               Infallible
               ,
               because
               implicitly
               they
               define
               themselves
               to
               be
               so
               .
            
             Than
             which
             ,
             one
             could
             hardly
             meet
             with
             a
             more
             absurd
             Answer
             from
             the
             highest
             Enthusiast
             :
             for
             ,
             he
             can
             tell
             you
             as
             boldly
             ,
             that
             he
             hath
             the
             Spirit
             of
             God
             ,
             because
             he
             hath
             it
             ;
             and
             just
             so
             much
             you
             say
             ,
             and
             no
             more
             ,
             
               Pope
               and
               Council
               are
               Infallible
               ,
               because
               they
               are
               Infallible
               .
            
             But
             I
             must
             pity
             you
             :
             I
             know
             you
             would
             not
             willingly
             have
             run
             into
             these
             absurdities
             ,
             but
             it
             was
             your
             hard
             fortune
             to
             maintain
             a
             bad
             cause
             ,
             and
             you
             could
             not
             possibly
             help
             it
             ;
             for
             the
             straights
             you
             were
             in
             ,
             were
             so
             great
             ,
             that
             you
             must
             venture
             thorow
             some
             great
             absurdity
             to
             get
             out
             of
             them
             .
             But
             all
             the
             pity
             I
             have
             for
             you
             is
             gone
             ,
             when
             I
             read
             your
             next
             words
             .
             
               Thus
               we
               conceive
               the
               Relator's
            
             Achilles
             
               is
               fallen
            
             .
             How
             fallen
             ?
             If
             he
             be
             ,
             it
             is
             only
             with
             Antaeus
             ,
             to
             rise
             the
             stronger
             .
             But
             I
             assure
             you
             ,
             so
             far
             was
             he
             from
             falling
             by
             any
             force
             of
             your
             Answer
             ,
             that
             he
             stands
             more
             impregnably
             than
             ever
             ,
             having
             not
             so
             much
             as
             a
             heel
             left
             ,
             that
             you
             can
             wound
             him
             in
             .
             And
             if
             you
             have
             nothing
             more
             to
             say
             ,
             than
             what
             you
             here
             give
             us
             in
             answer
             to
             this
             argument
             ,
             which
             you
             tell
             us
             ,
             
               is
               the
               common
               Answer
               of
               Divines
            
             ;
             I
             am
             so
             far
             from
             wondring
             that
             his
             Lordship
             took
             no
             notice
             of
             it
             ,
             that
             I
             shall
             only
             wonder
             at
             the
             weakness
             of
             your
             judgement
             ,
             or
             largeness
             of
             your
             Faith
             ,
             that
             can
             so
             contentedly
             swallow
             such
             grand
             absurdities
             .
          
           
             
             
               If
               this
               be
               but
            
             ,
             as
             you
             say
             ,
             
               the
               Prologue
               to
               the
               Play
            
             ,
             I
             doubt
             you
             will
             find
             but
             a
             sad
             Catastrophe
             in
             it
             :
             
             
               The
               main
               business
            
             ,
             you
             tell
             us
             ,
             
               is
               about
               the
               Priests
               intention
               ,
               concerning
               which
               he
               positively
               layes
               down
               ,
               that
               it
               is
               not
               of
               absolute
               necessity
               to
               the
               essence
               of
               a
               Sacrament
               ,
               so
               as
               to
               make
               it
               void
               ,
               though
               the
               Priests
               thoughts
               should
               wander
               from
               his
               work
               ,
               at
               the
               instant
               of
               using
               the
               essentials
               of
               a
               Sacrament
               ;
               yea
               ,
               or
               have
               in
               him
               an
               actual
               intention
               to
               scorn
               the
               Church
               .
            
             What
             now
             have
             you
             to
             shew
             to
             the
             contrary
             ?
             
               If
               the
               Priests
               intention
               be
               not
               absolutely
               necessary
               to
               the
               essence
               or
               validity
               of
               a
               Sacrament
               ,
               you
               desire
               a
               reason
               of
               your
               adversaries
               ,
               Why
               we
               should
               not
               think
               a
               Priest
               consecrates
               the
               body
               of
               Christ
               ,
               as
               much
               at
               a
               Table
               where
               there
               is
               Wheaten
               Bread
               before
               him
               ,
               and
               that
               eieither
               by
               way
               of
               disputation
               ,
               or
               reading
               the
            
             26.
             
             
               Chapter
               of
               St.
            
             Matthew
             ,
             
               he
               pronounces
               the
               words
            
             ,
             Hoc
             est
             corpus
             meum
             ,
             
               as
               he
               doth
               at
               the
               Altar
               ;
               since
               here
               is
               the
               true
               form
               ,
            
             Hoc
             est
             corpus
             meum
             ,
             
               the
               true
               matter
               Wheaten
               Bread
               ,
               and
               he
               that
               pronounces
               the
               form
               ,
               is
               a
               true
               Priest
               ,
               and
               yet
               in
               all
               mens
               judgement
               here
               's
               no
               true
               Sacrament
               made
               .
               Something
               else
               therefore
               is
               requisite
               to
               the
               essence
               of
               a
               Sacrament
               ,
               and
               ,
               What
               can
               that
               possibly
               be
               ,
               if
               it
               be
               not
               the
               intention
               which
               the
               Church
               requires
               ?
            
             Since
             your
             request
             is
             reasonable
             ,
             I
             shall
             endeavour
             your
             satisfaction
             ,
             and
             the
             rather
             because
             it
             tends
             to
             the
             full
             clearing
             the
             business
             in
             hand
             .
             To
             your
             Enquiry
             then
             ,
             I
             answer
             ,
             That
             the
             Institution
             of
             Christ
             requiring
             such
             a
             solemnity
             for
             the
             administration
             of
             it
             ,
             and
             such
             a
             disposition
             in
             the
             Church
             for
             the
             receiving
             it
             ,
             and
             the
             performance
             of
             such
             acts
             ,
             in
             order
             to
             the
             administration
             ,
             by
             the
             dispenser
             of
             it
             ;
             these
             do
             sufficiently
             distinguish
             the
             
               Lords
               Supper
            
             from
             all
             other
             actions
             ,
             what
             matter
             ,
             form
             ,
             or
             person
             soever
             be
             there
             .
             Were
             not
             in
             the
             Apostles
             times
             the
             assembling
             of
             the
             people
             together
             for
             this
             end
             ,
             and
             the
             solemn
             performance
             of
             the
             acts
             of
             administration
             ,
             sufficient
             to
             discriminate
             the
             
               Lords
               Supper
            
             ,
             from
             reading
             the
             26.
             of
             Matthew
             ,
             by
             an
             Apostle
             at
             the
             Table
             ,
             when
             there
             was
             Bread
             and
             Wine
             upon
             it
             ?
             And
             I
             must
             confess
             ,
             I
             cannot
             but
             wonder
             that
             you
             should
             be
             so
             much
             to
             seek
             ,
             as
             not
             to
             know
             the
             one
             from
             the
             other
             ,
             unless
             you
             knew
             the
             
               Priests
               intention
            
             ?
             But
             I
             consider
             ,
             your
             Question
             was
             not
             made
             for
             
               Apostolical
               times
            
             ,
             but
             for
             
               private
               Masses
            
             ,
             wherein
             the
             Priest
             may
             mumble
             over
             the
             words
             of
             
             Consecration
             to
             himself
             ,
             and
             none
             else
             be
             the
             wiser
             or
             better
             for
             what
             he
             saith
             ,
             or
             doth
             .
             Here
             it
             was
             indeed
             very
             requisite
             you
             should
             make
             the
             
               Priests
               intention
            
             necessary
             to
             discriminate
             this
             action
             ,
             from
             that
             you
             mentioned
             ;
             but
             ,
             where-ever
             the
             
               Lords
               Supper
            
             is
             duly
             administred
             according
             to
             the
             
               Primitive
               Institution
            
             ,
             the
             solemnity
             of
             the
             action
             and
             circumstances
             do
             so
             far
             individuate
             it
             ,
             as
             sufficiently
             to
             difference
             it
             from
             any
             other
             formalities
             whatsoever
             .
             And
             so
             it
             is
             in
             
               conferring
               Orders
            
             ;
             Is
             there
             not
             enough
             ,
             do
             you
             think
             ,
             in
             the
             solemnity
             of
             the
             action
             ,
             with
             the
             preceding
             circumstances
             ,
             and
             the
             Bishops
             laying
             on
             of
             his
             hands
             ,
             with
             the
             using
             the
             words
             proper
             to
             that
             occasion
             ,
             to
             difference
             it
             from
             the
             Bishops
             casual
             laying
             his
             hands
             on
             the
             head
             of
             a
             man
             ,
             and
             in
             the
             mean
             time
             reading
             perchance
             the
             words
             of
             ordination
             ?
             We
             assert
             then
             ,
             that
             no
             further
             intention
             is
             at
             all
             necessary
             to
             the
             essence
             of
             a
             Sacrament
             ,
             but
             what
             is
             discoverable
             by
             the
             outward
             action
             .
             Which
             being
             of
             that
             nature
             ,
             which
             may
             difference
             it self
             by
             reason
             of
             peculiar
             circumstances
             from
             others
             ,
             there
             is
             no
             imaginable
             necessity
             to
             have
             recourse
             to
             the
             private
             intention
             of
             the
             Priest
             for
             satisfaction
             .
             But
             see
             how
             unreasonable
             you
             are
             herein
             ;
             for
             you
             would
             make
             that
             to
             be
             necessary
             to
             distinguish
             a
             
               Sacramental
               action
            
             from
             any
             other
             ,
             which
             it
             is
             impossible
             any
             man
             should
             be
             acquainted
             with
             .
             For
             ,
             if
             I
             had
             no
             other
             way
             to
             distinguish
             in
             the
             case
             you
             mention
             ,
             but
             the
             
               Priests
               intention
            
             ,
             I
             must
             be
             as
             much
             to
             seek
             as
             ever
             ,
             unless
             I
             cerrainly
             knew
             what
             the
             
               Priests
               intention
            
             was
             ;
             which
             if
             you
             have
             an
             art
             of
             being
             acquainted
             with
             ,
             I
             pretend
             not
             to
             it
             .
             Is
             it
             then
             necessary
             to
             distinguish
             the
             one
             from
             the
             other
             ,
             or
             not
             ?
             If
             not
             ,
             To
             what
             end
             is
             your
             Question
             ?
             If
             it
             be
             ,
             To
             what
             purpose
             is
             the
             
               Priests
               intention
            
             ,
             when
             I
             cannot
             know
             it
             ?
             But
             you
             would
             seem
             to
             object
             against
             the
             circumstances
             discriminating
             a
             
               Sacramental
               action
            
             .
             1.
             
             
               If
               the
               circumstances
               do
               shew
               to
               the
               standers
               by
               ,
               that
               the
               Priest
               really
               intends
               to
               make
               a
               Sacrament
               ,
               and
               this
               signification
               be
               necessary
               ;
               then
               the
               Priests
               intention
               is
               necessary
               ,
               or
               else
               ,
               Why
               is
               it
               necessary
               it
               should
               be
               signified
               ?
            
             I
             answer
             ,
             The
             circumstances
             are
             not
             intended
             to
             signifie
             the
             
               Priests
               intention
            
             any
             further
             ,
             than
             that
             intention
             is
             discoverable
             by
             the
             actions
             themselves
             ,
             so
             that
             it
             is
             not
             any
             
               inward
               intention
            
             which
             is
             thereby
             signified
             ,
             but
             only
             such
             an
             intention
             as
             the
             
               outward
               action
            
             imports
             ,
             which
             is
             the
             celebration
             of
             the
             
               blessed
               Sacrament
            
             .
             So
             it
             is
             not
             the
             Priests
             intending
             
               to
               make
               a
               Sacrament
            
             ,
             as
             you
             phrasify
             it
             ,
             but
             his
             intending
             
               to
               celebrate
               it
               ,
               i.
               e.
            
             not
             such
             an
             intention
             as
             is
             unitive
             of
             matter
             and
             form
             ,
             as
             your
             Schools
             speak
             in
             this
             case
             ,
             but
             such
             as
             relates
             to
             the
             
               external
               action
            
             .
             But
             against
             this
             you
             urge
             ,
             2.
             
             
               That
               such
               external
               signification
               is
               not
               at
               all
               necessary
               ;
               for
               ,
            
             say
             you
             ,
             
               Might
               not
               a
               Catholick
               Priest
               ,
               to
               save
               the
               soul
               of
               some
               dying
               Infant
               ,
               baptize
               it
               ,
               if
               he
               could
               ,
               without
               any
               such
               signification
               by
               circumstances
               ?
            
             Yes
             ,
             and
             a
             very
             charitable
             man
             he
             would
             be
             in
             it
             too
             ,
             if
             without
             any
             signification
             by
             
               circumstances
               ,
               he
               could
               save
               the
               soul
               of
               a
               dying
               Infant
               .
            
             But
             I
             should
             think
             his
             meer
             intention
             were
             sufficient
             and
             well
             ,
             as
             the
             
               chief
               Priest
            
             would
             supply
             the
             rest
             ,
             as
             the
             Schools
             determine
             in
             a
             like
             case
             .
             For
             they
             put
             a
             very
             hard
             Question
             to
             themselves
             ,
             
               If
               the
               intention
               of
               a
               Priest
               be
               necessary
               to
               the
               validity
               of
               a
               Sacrament
               ,
               then
               ,
               What
               becomes
               of
               the
               soul
               of
               an
               Infant
               ,
               which
               dyes
               ,
               being
               baptized
               without
               the
               Priest's
               intention
               ?
            
             To
             which
             they
             answer
             ,
             
               It
               may
               very
               piously
               be
               believed
               ,
            
             
             
               that
               in
               that
               case
            
             ,
             summus
             Sacerdos
             supplebit
             ,
             
               the
               High
               Priest
               will
               supply
               that
               defect
            
             ;
             and
             what
             they
             say
             of
             intention
             ,
             is
             much
             more
             true
             of
             Baptism
             it self
             ;
             for
             in
             case
             it
             be
             not
             done
             out
             of
             contempt
             ,
             I
             say
             that
             
               summus
               Sacerdos
               supplebit
            
             :
             it
             is
             not
             the
             meer
             want
             of
             Baptism
             will
             damn
             the
             soul
             of
             the
             Infant
             ,
             (
             as
             you
             suppose
             )
             when
             you
             make
             it
             so
             necessary
             ,
             to
             use
             such
             shifts
             
             as
             you
             speak
             of
             ,
             
               to
               save
               the
               soul
               of
               a
               dying
               Infant
               .
            
             But
             ,
             Do
             you
             think
             seriously
             ,
             that
             is
             the
             way
             to
             do
             it
             ;
             for
             
               a
               Priest
               ,
               under
               a
               Physical
               pretence
               to
               sprinkle
               water
               on
               the
               Childs
               face
               often
               ,
               and
               once
               among
               the
               rest
               ,
               to
               say
               softly
               ,
               or
               by
               way
               of
               discourse
               ,
            
             Ego
             te
             baptizo
             ,
             &c.
             
               with
               intention
               to
               conferr
               the
               Sacrament
               ?
            
             But
             you
             ask
             however
             ,
             
               Whether
               the
               Child
               be
               not
               really
               baptized
               by
               this
               ,
               although
               none
               took
               notice
               of
               what
               the
               Priest
               did
               ?
            
             I
             answer
             ,
             though
             we
             should
             grant
             it
             ,
             yet
             it
             proves
             not
             that
             the
             
               Priests
               inward
               intention
            
             was
             it
             which
             made
             it
             a
             Sacrament
             ;
             but
             the
             observation
             of
             the
             institution
             of
             Christ
             in
             the
             external
             actions
             ;
             and
             so
             far
             ,
             as
             that
             is
             observed
             in
             this
             
               odd
               kind
            
             of
             baptizing
             ,
             so
             far
             it
             is
             Baptism
             ,
             and
             no
             more
             .
             There
             are
             two
             things
             therefore
             to
             be
             observed
             in
             
               Sacramental
               actions
            
             .
             1.
             
             The
             differencing
             of
             them
             from
             other
             common
             or
             
               ordinary
               actions
            
             ,
             and
             this
             we
             say
             is
             done
             by
             the
             circumstances
             attending
             them
             .
             2.
             
             The
             validity
             of
             them
             as
             Sacraments
             ,
             and
             this
             depends
             wholly
             and
             only
             on
             the
             observation
             of
             
               Christs
               Institution
            
             .
             For
             ,
             as
             it
             is
             Institution
             which
             makes
             a
             Sacrament
             ,
             so
             it
             is
             the
             observation
             of
             it
             ,
             which
             makes
             this
             a
             
               Sacramental
               action
            
             ,
             and
             not
             another
             .
             But
             in
             neither
             case
             is
             the
             
               Priests
               intention
            
             necessary
             to
             the
             essence
             of
             a
             Sacrament
             ;
             for
             it
             may
             have
             its
             full
             force
             in
             all
             respects
             it
             was
             appointed
             for
             ,
             whatever
             the
             Priests
             inward
             intention
             be
             .
             So
             that
             neither
             of
             your
             Instances
             ,
             as
             to
             the
             Sacraments
             of
             Baptism
             ,
             or
             the
             Eucharist
             ,
             do
             at
             all
             imply
             the
             necessity
             of
             the
             
               Priests
               intention
            
             ,
             in
             order
             to
             the
             essence
             of
             a
             Sacrament
             ,
             in
             either
             of
             them
             .
          
           
             As
             for
             the
             inconvenience
             which
             ,
             you
             say
             ,
             
               the
               Bishop
               pretends
               would
               follow
               out
               of
               this
               Doctrine
               ,
            
             
             viz.
             
               that
               no
               man
               can
               rest
               secure
               that
               he
               hath
               been
               really
               made
               partaker
               of
               any
               Sacrament
               ,
            
             
             
               no
               not
               of
               Baptism
               it self
            
             .
             You
             answer
             ,
             1.
             
             
               That
               as
               to
               the
               far
               greater
               part
               of
               Christians
               ,
               the
               inconvenience
               follows
               as
               much
               out
               of
               the
               Bishops
               principles
               as
               yours
               ,
               that
               they
               cannot
               be
               absolutely
               certain
               that
               they
               are
               baptized
               ;
               because
               the
               Priest
               may
               vitiate
               something
               pertaining
               to
               the
               essentials
               of
               Baptism
               .
            
             2.
             
             You
             answer
             ,
             
               That
               moral
               Assurance
               is
               sufficient
               in
               such
               cases
               ,
            
             i.
             e.
             
               such
               as
               is
               liable
               to
               no
               just
               cause
               of
               doubting
               and
               suspecting
               the
               contrary
               .
            
             We
             accept
             of
             this
             latter
             Answer
             in
             reference
             to
             your
             retortion
             of
             the
             inconvenience
             upon
             us
             ,
             as
             to
             which
             we
             say
             ,
             That
             where
             is
             no
             sufficient
             cause
             of
             doubting
             ,
             a
             man
             ought
             to
             rest
             satisfied
             .
             But
             I
             shall
             now
             shew
             you
             ,
             that
             this
             
               moral
               Assurance
            
             cannot
             be
             sufficient
             in
             your
             case
             ,
             and
             that
             for
             these
             Reasons
             ,
             1.
             
             Because
             you
             build
             a
             main
             principle
             of
             Faith
             upon
             it
             ,
             and
             you
             say
             ,
             
               That
               moral
               Assurance
               cannot
               be
               a
               sufficient
               foundation
               for
               Faith
            
             ;
             for
             then
             all
             your
             discourse
             of
             the
             
               resolution
               of
               Faith
            
             ,
             comes
             to
             nothing
             ,
             which
             runs
             upon
             this
             principle
             ,
             
               That
               nothing
               short
               of
               Infallibility
               can
               be
               a
               sufficient
               foundation
               for
               Faith.
            
             Now
             that
             you
             build
             a
             principle
             of
             Faith
             upon
             it
             ,
             is
             evident
             ,
             as
             I
             have
             proved
             already
             ,
             even
             all
             that
             Infallibility
             ,
             you
             pretend
             to
             in
             
               Church
               ,
               Pope
            
             ,
             and
             Council
             ;
             for
             all
             depends
             upon
             this
             ,
             that
             you
             certainly
             know
             ,
             that
             such
             persons
             in
             your
             Church
             have
             had
             the
             Sacrament
             of
             Baptism
             truly
             administred
             ,
             which
             cannot
             be
             without
             knowing
             the
             
               Priests
               intention
            
             .
             2.
             
             Because
             you
             acknowledged
             before
             ,
             that
             there
             must
             be
             such
             a
             certainty
             as
             is
             sufficient
             to
             ground
             an
             
               Infallible
               belief
            
             ;
             for
             this
             you
             placed
             in
             his
             Lordships
             Objection
             ,
             and
             this
             you
             pretended
             to
             satisfie
             ,
             by
             saying
             ,
             
               That
               the
               Pope
               and
               Council
               implicitly
               define
               themselves
               to
               be
               Infallible
            
             ;
             and
             therefore
             you
             fall
             much
             beneath
             your self
             now
             ,
             when
             you
             say
             ,
             
               Moral
               Assurance
            
             is
             sufficient
             .
             3.
             
             Because
             we
             have
             far
             greater
             ground
             for
             
               moral
               Assurance
            
             than
             you
             :
             for
             we
             make
             no
             more
             requisite
             to
             the
             essence
             of
             a
             Sacrament
             ,
             than
             what
             all
             men
             are
             competent
             judges
             of
             ;
             and
             our
             Church
             allows
             no
             such
             Baptisms
             ,
             wherein
             none
             but
             the
             Priest
             is
             present
             ;
             therefore
             if
             he
             
             vitiates
             any
             thing
             essential
             to
             Baptism
             ,
             it
             may
             easily
             be
             discovered
             ;
             but
             in
             your
             case
             you
             have
             no
             positive
             Assurance
             at
             all
             of
             the
             
               Priests
               intention
            
             ,
             the
             utmost
             you
             can
             pretend
             to
             ,
             is
             ,
             your
             having
             no
             ground
             to
             suspect
             it
             ,
             which
             in
             many
             cases
             there
             may
             be
             .
             So
             that
             you
             cannot
             have
             properly
             a
             
               moral
               Certainty
            
             ,
             which
             hath
             some
             evidence
             to
             build
             it self
             upon
             ;
             but
             in
             your
             case
             there
             can
             be
             no
             evidence
             at
             all
             of
             the
             
               Priests
               intention
            
             ,
             and
             therefore
             the
             knowledge
             of
             it
             is
             uncertain
             and
             conjectural
             .
             So
             that
             there
             is
             a
             vast
             difference
             between
             that
             
               moral
               Assurance
            
             ,
             which
             we
             may
             have
             from
             the
             
               external
               action
            
             ,
             and
             that
             which
             you
             can
             possibly
             have
             from
             the
             
               Priests
               intention
            
             .
             4.
             
             The
             danger
             is
             far
             greater
             ,
             in
             not
             having
             this
             Assurance
             upon
             your
             principles
             ,
             than
             upon
             ours
             ,
             and
             yet
             we
             have
             far
             greater
             Assurance
             than
             you
             can
             possibly
             pretend
             to
             .
             Your
             danger
             is
             manifestly
             greater
             ,
             as
             appears
             by
             this
             evident
             demonstration
             of
             it
             ,
             viz.
             that
             in
             case
             the
             
               Priests
               intention
            
             be
             wanting
             ,
             you
             must
             ,
             by
             your
             own
             confession
             ,
             be
             guilty
             of
             
               gross
               Idolatry
            
             ;
             and
             yet
             you
             cannot
             certainly
             know
             ,
             what
             the
             
               Priests
               intention
            
             was
             .
             This
             is
             plain
             in
             the
             case
             of
             the
             Eucharist
             ,
             whose
             adoration
             you
             profess
             to
             be
             lawful
             ,
             because
             you
             suppose
             Christ
             to
             be
             present
             there
             .
             Now
             this
             depends
             upon
             a
             thing
             impossible
             for
             you
             certainly
             to
             know
             ,
             and
             that
             is
             the
             
               Priests
               intention
            
             in
             the
             Consecration
             .
             For
             if
             the
             Priest
             wanted
             that
             
               inward
               intention
            
             which
             you
             make
             necessary
             to
             the
             essence
             of
             a
             Sacrament
             ,
             then
             ,
             for
             all
             his
             pronouncing
             the
             words
             of
             
               Consecration
               ,
               Hoc
               est
               corpus
               meum
               ,
               Christs
               body
            
             may
             not
             be
             there
             ;
             and
             in
             case
             it
             be
             not
             there
             ,
             you
             are
             by
             your
             own
             confession
             guilty
             of
             Idolatry
             ,
             for
             you
             do
             not
             then
             worship
             Christ
             ,
             but
             meerly
             the
             Bread.
             Therefore
             ,
             supposing
             adoration
             of
             the
             Eucharist
             upon
             your
             principle
             of
             Transubstantiation
             were
             not
             Idolatry
             ,
             yet
             since
             that
             depends
             upon
             a
             thing
             impossible
             to
             be
             known
             ,
             Who
             can
             with
             a
             good
             conscience
             do
             that
             ,
             which
             he
             cannot
             be
             certain
             ,
             but
             in
             the
             doing
             it
             ,
             he
             may
             commit
             the
             
               greatest
               Idolatry
            
             ?
             Wherefore
             ,
             all
             the
             ill
             consequences
             of
             this
             Doctrine
             of
             the
             intention
             of
             the
             Priest
             considered
             ,
             besides
             the
             palpable
             errours
             of
             it
             ,
             never
             was
             any
             Doctrine
             more
             imprudently
             contrived
             ,
             or
             more
             weakly
             managed
             ,
             than
             when
             this
             was
             decreed
             at
             the
             Councils
             of
             Florence
             and
             Trent
             .
          
           
             You
             spend
             many
             words
             to
             explain
             that
             
               virtual
               intention
            
             which
             the
             Schools
             have
             taken
             up
             from
             Scotus
             upon
             this
             subject
             ;
             but
             ,
             all
             that
             you
             say
             ,
             
             
             adds
             nothing
             of
             satisfaction
             :
             upon
             these
             grounds
             ,
             1.
             
             Because
             this
             
               virtual
               intention
            
             must
             suppose
             some
             
               actual
               intention
            
             ,
             so
             it
             is
             in
             all
             those
             cases
             you
             mention
             
               of
               a
               servant
               on
               his
               journey
               ,
               a
               labourer
               at
               his
               work
            
             ;
             though
             these
             may
             not
             have
             alwaies
             an
             
               express
               intention
            
             of
             the
             design
             of
             their
             journey
             or
             labour
             ,
             yet
             there
             is
             sufficient
             evidence
             from
             both
             of
             them
             ,
             to
             know
             they
             had
             an
             
               actual
               intention
            
             ,
             and
             there
             is
             no
             necessity
             of
             knowing
             any
             more
             of
             it
             ,
             than
             what
             their
             actions
             discover
             :
             but
             in
             your
             case
             it
             is
             necessary
             to
             know
             that
             there
             was
             once
             an
             
               actual
               intention
            
             ,
             because
             upon
             that
             depends
             the
             essence
             of
             the
             Sacrament
             :
             and
             that
             is
             it
             which
             we
             object
             against
             you
             ,
             that
             you
             cannot
             have
             any
             assurance
             that
             the
             Priest
             ever
             had
             an
             
               express
               intention
            
             .
             We
             do
             not
             therefore
             say
             ,
             that
             any
             wandring
             thoughts
             after
             ,
             do
             destroy
             the
             essence
             of
             a
             Sacrament
             ;
             but
             the
             want
             of
             an
             
               actual
               intention
            
             at
             all
             upon
             your
             principles
             doth
             it
             ,
             and
             this
             you
             cannot
             be
             certain
             of
             upon
             your
             grounds
             .
             And
             therefore
             your
             
               virtual
               intention
            
             doth
             you
             no
             service
             at
             all
             ;
             for
             you
             say
             ,
             
               This
               virtual
               intention
               is
               ,
               when
               the
               Priest
               doth
               really
               operate
               ,
               or
               celebrate
               the
               Sacrament
               in
               virtue
               of
               an
               express
               intention
               which
               he
               had
               to
               do
               it
            
             ;
             therefore
             it
             necessarily
             follows
             ,
             that
             the
             essence
             and
             validity
             of
             the
             Sacrament
             must
             depend
             upon
             the
             first
             
               express
               intention
            
             ,
             and
             not
             the
             after
             virtual
             
             one
             .
             So
             that
             if
             you
             cannot
             be
             certain
             of
             the
             
               first
               actual
               intention
            
             ,
             the
             Sacrament
             may
             want
             its
             essence
             ,
             for
             all
             that
             you
             know
             .
             2.
             
             Though
             a
             
               virtual
               intention
            
             may
             be
             consistent
             with
             some
             
               wandring
               thoughts
            
             from
             the
             
               first
               intention
            
             ,
             yet
             not
             with
             an
             
               express
               intention
            
             to
             the
             contrary
             .
             As
             in
             your
             own
             instance
             ,
             A
             servant
             sent
             upon
             business
             ,
             hath
             at
             first
             an
             
               express
               intention
            
             ,
             to
             do
             what
             his
             Master
             commands
             him
             ;
             after
             ,
             falling
             into
             company
             upon
             his
             way
             ,
             he
             loseth
             for
             the
             time
             his
             
               actual
               intention
            
             ;
             but
             ,
             as
             long
             as
             he
             goes
             on
             upon
             his
             first
             business
             ,
             he
             retains
             ,
             I
             grant
             ,
             a
             
               virtual
               intention
            
             of
             it
             :
             but
             ,
             supposing
             that
             company
             disswade
             him
             from
             it
             ,
             or
             his
             own
             mind
             turn
             ,
             so
             that
             he
             hath
             an
             
               actual
               intention
            
             to
             the
             contrary
             ,
             Will
             you
             say
             ,
             this
             man
             retains
             his
             
               virtual
               intention
            
             still
             ?
             Now
             our
             argument
             doth
             not
             lye
             meerly
             in
             this
             ,
             that
             the
             Priest
             ,
             at
             the
             instant
             of
             Consecration
             ,
             may
             have
             his
             mind
             distracted
             from
             the
             matter
             ,
             in
             which
             case
             you
             say
             ,
             
               The
               virtual
               intention
            
             remains
             still
             ,
             and
             is
             sufficient
             ;
             but
             ,
             that
             you
             cannot
             have
             any
             certainty
             ,
             but
             he
             may
             have
             an
             actual
             and
             
               express
               intention
            
             to
             the
             contrary
             ,
             at
             the
             instant
             of
             Consecration
             ,
             and
             this
             destroyes
             his
             
               virtual
               intention
            
             ,
             and
             consequently
             the
             essence
             of
             the
             Sacrament
             .
             For
             ,
             as
             long
             as
             you
             require
             an
             
               inward
               intention
            
             ,
             besides
             the
             
               external
               action
            
             ,
             you
             must
             be
             assured
             ,
             that
             he
             had
             no
             actual
             contrary
             intention
             at
             that
             time
             ,
             or
             else
             your
             
               virtual
               intention
            
             signifies
             nothing
             to
             your
             purpose
             or
             satisfaction
             .
             That
             which
             remains
             ,
             is
             concerning
             Catharinus
             ,
             
             of
             whom
             his
             Lordship
             sayes
             ,
             
               That
               being
               present
               at
            
             Trent
             ,
             
               he
               disputed
               this
               case
               very
               learnedly
               ,
               and
               made
               it
               most
               evident
               ,
               that
               this
               Opinion
               cannot
               be
               defended
               ,
               but
               that
               it
               must
               open
               a
               way
               for
               any
               unworthy
               Priest
               ,
               to
               make
               infinite
               nullities
               in
               the
               administration
               of
               Sacraments
               ;
               and
               that
               his
               arguments
               were
               of
               such
               strength
               ,
               as
               amazed
               the
               other
               Divines
               which
               were
               present
               .
               And
               concluded
               ,
               that
               no
               internal
               intention
               was
               required
               in
               the
               Minister
               of
               a
               Sacrament
               ,
               but
               that
               intention
               which
               did
               appear
               ,
            
             opere
             externo
             ,
             
               in
               the
               work
               it self
               performed
               by
               him
               ;
               and
               that
               if
               he
               had
               unworthily
               any
               wandring
               thoughts
               ;
               nay
               more
               ,
               any
               contrary
               intention
               within
               him
               ,
               yet
               it
               neither
               did
               ,
               nor
               could
               hinder
               the
               blessed
               effect
               of
               any
               Sacrament
               .
            
             To
             this
             you
             answer
             ,
             
               That
               the
               Cardinal
            
             Palavicino
             
               is
               clear
               of
               opinion
            
             ,
             
             
               that
               the
               Council
               decreed
               nothing
               against
               him
               ;
               because
               he
               denied
               not
               an
               intention
               to
               be
               necessary
               in
               the
               Sacrament
               ,
               but
               only
               explicated
               the
               thing
               differently
               from
               the
               common
               way
               of
               the
               Schoolmen
               .
            
             But
             whosoever
             will
             read
             the
             arguments
             which
             Catharinus
             used
             in
             the
             Council
             of
             Trent
             against
             the
             
               Priests
               intention
            
             ,
             will
             easily
             find
             that
             he
             disputes
             against
             all
             manner
             of
             
               inward
               intention
            
             ,
             but
             such
             as
             may
             be
             discovered
             by
             the
             external
             action
             .
             But
             we
             must
             consider
             that
             Palavicino
             had
             a
             particular
             kindness
             for
             Catharinus
             ,
             as
             being
             of
             Siena
             (
             the
             present
             Popes
             Country
             )
             insomuch
             that
             
               Caesar
               Aquilinius
            
             saith
             ,
             If
             Luther
             
               had
               been
               of
            
             Siena
             ,
             
               the
               Cardinal
            
             Palavicino
             
               would
               have
               defended
               him
            
             :
             and
             thence
             he
             endeavours
             to
             vindicate
             him
             in
             the
             point
             of
             certitude
             of
             Grace
             ,
             as
             well
             as
             in
             this
             of
             the
             
               Priests
               intention
            
             ,
             though
             in
             both
             ,
             he
             goes
             contrary
             to
             the
             general
             sense
             of
             your
             Divines
             ,
             both
             then
             at
             Trent
             ,
             and
             ever
             since
             ;
             who
             looked
             on
             both
             Opinions
             of
             Catharinus
             ,
             as
             condemned
             there
             ,
             as
             is
             manifest
             by
             
               Bellarmin
               ,
               Suares
               ,
               Vasquez
               ,
               Valentia
               ,
            
             and
             others
             .
             But
             however
             ,
             we
             may
             observe
             this
             from
             hence
             ,
             What
             an
             excellent
             Rule
             of
             Faith
             ,
             and
             Judge
             of
             Controversies
             the
             Decrees
             of
             your
             Council
             of
             Trent
             are
             ,
             when
             there
             have
             been
             ,
             and
             are
             still
             ,
             such
             different
             Opinions
             ,
             and
             eager
             contests
             about
             the
             sense
             of
             them
             ;
             that
             in
             one
             point
             
               Dominicus
               à
               Soto
            
             saith
             ,
             the
             Council
             decreed
             of
             his
             side
             ,
             Catharinus
             saith
             just
             the
             contrary
             ,
             and
             yet
             both
             great
             Divines
             and
             present
             in
             the
             Council
             .
             And
             in
             this
             Doctrine
             of
             the
             intention
             of
             the
             Priest
             ,
             the
             general
             apprehension
             then
             was
             ,
             and
             hath
             been
             since
             ,
             that
             Catharinus
             
             his
             Opinion
             was
             condemned
             there
             ,
             but
             
               Cardinal
               Palavicino
            
             undertakes
             to
             prove
             the
             contrary
             .
             So
             that
             in
             the
             mean
             time
             here
             is
             like
             to
             be
             a
             fair
             end
             of
             Controversies
             ,
             by
             your
             pretended
             Infallible
             Decrees
             of
             Councils
             ,
             when
             you
             are
             so
             far
             from
             being
             agreed
             ,
             what
             the
             sense
             of
             them
             is
             :
             and
             yet
             
               You
               ,
               You
            
             are
             the
             men
             who
             say
             ,
             Controversies
             cannot
             be
             ended
             by
             the
             Scripture
             ,
             because
             there
             are
             such
             differences
             in
             the
             sense
             and
             interpretation
             of
             it
             .
             Thus
             (
             we
             hope
             )
             we
             have
             sufficiently
             vindicated
             his
             Lordships
             first
             charge
             of
             errour
             against
             your
             pretended
             
               General
               Councils
            
             confirmed
             by
             the
             Pope
             .
          
           
             Before
             we
             come
             to
             the
             second
             ,
             you
             say
             ,
             
             
               His
               Lordship
               presents
               such
               a
               quaint
               subtilty
               against
               the
               Popes
               right
               to
               confirm
               them
               ,
            
             
             
               and
               the
               necessity
               of
               his
               Confirmation
               ,
               that
               you
               cannot
               well
               avoid
               the
               taking
               notice
               of
               it
               .
            
             Thus
             then
             ,
             you
             say
             ,
             he
             argues
             ,
             
               No
               Council
               is
               confirmed
               till
               it
               be
               finished
               :
               and
               when
               it
               is
               finished
               ,
               even
               before
               the
               Popes
               Confirmation
               be
               put
               to
               it
               ,
               either
               it
               hath
               erred
               ,
               or
               it
               hath
               not
               erred
               :
               If
               it
               hath
               erred
               ,
               the
               Pope
               ought
               not
               to
               confirm
               it
               ;
               and
               if
               he
               do
               ,
               it
               is
               a
               void
               act
               :
               for
               no
               power
               can
               make
               falshood
               truth
               :
               If
               it
               hath
               not
               erred
               ,
               then
               it
               was
               true
               before
               the
               Pope
               confirmed
               it
               ;
               so
               his
               Confirmation
               adds
               nothing
               but
               his
               own
               assent
               .
            
             As
             quaint
             a
             subtilty
             as
             you
             call
             this
             ,
             I
             am
             sure
             you
             are
             hard
             put
             to
             it
             ,
             to
             return
             any
             satisfactory
             Answer
             to
             it
             .
             For
             you
             distinguish
             
               of
               the
               Popes
               joynt-consent
               ,
               and
               of
               his
               actual
               Confirmation
               ;
               in
               case
               ,
            
             say
             you
             ,
             
               the
               Pope
               either
               in
               person
               ,
               or
               by
               his
               Legats
               concurr
               with
               the
               Council
               ,
               then
               the
               definition
               is
               unquestionably
               Infallible
               ;
               but
               in
               case
               he
               doth
               not
               ,
               then
               the
               actual
               Confirmation
               is
               necessary
               ;
               but
               in
               case
               the
               Council
               erre
               ,
               the
               Pope
               ought
               not
               ,
               and
               it
               is
               impossible
               he
               should
               confirm
               it
               ;
               but
               if
               he
               doth
               not
               erre
               ,
               you
               grant
               it
               is
               true
               ,
               before
               the
               Pope
               confirms
               it
               ,
               but
               his
               Confirmation
               makes
               us
               infallibly
               certain
               that
               it
               is
               true
               .
            
             This
             is
             the
             full
             force
             of
             your
             Answer
             ,
             which
             by
             no
             means
             takes
             off
             the
             difficulty
             ,
             as
             will
             appear
             ,
             1.
             
             That
             by
             reason
             of
             the
             Pope's
             rare
             appearance
             in
             
               General
               Councils
            
             (
             never
             in
             any
             that
             are
             unquestioned
             by
             the
             Greek
             and
             
               Latin
               Churches
            
             )
             that
             of
             his
             joynt-consent
             cannot
             serve
             you
             :
             neither
             doth
             the
             presence
             of
             his
             Legats
             suffice
             ;
             for
             it
             is
             determined
             by
             Bellarmin
             ,
             and
             proved
             by
             many
             reasons
             ,
             that
             though
             the
             
               Pope's
               Legats
            
             consent
             ,
             
             yet
             if
             they
             have
             not
             the
             
               express
               sentence
            
             of
             the
             Pope
             ,
             the
             Council
             may
             erre
             notwithstanding
             .
             So
             that
             still
             the
             Popes
             actual
             Confirmation
             is
             supposed
             necessary
             ,
             and
             that
             after
             the
             definitions
             of
             the
             Council
             are
             passed
             .
             And
             this
             is
             the
             case
             which
             his
             Lordship
             speaks
             to
             :
             and
             for
             your
             answer
             to
             that
             ,
             I
             say
             ,
             2.
             
             That
             in
             plain
             terms
             you
             assert
             the
             
               Popes
               personal
               Infallibility
            
             ,
             which
             you
             disowned
             the
             defence
             of
             before
             :
             for
             you
             say
             ,
             In
             case
             the
             
               Council
               erre
            
             ,
             not
             only
             the
             Pope
             ought
             not
             to
             confirm
             it
             ,
             but
             that
             it
             is
             impossible
             he
             should
             .
             Which
             ,
             What
             is
             it
             other
             than
             to
             assert
             ,
             that
             the
             Pope
             shall
             never
             erre
             ,
             though
             the
             Council
             may
             ?
             Neither
             is
             it
             sufficient
             to
             say
             ,
             
               That
               he
               shall
               never
               erre
               in
               confirming
               the
               Decrees
               of
               a
               Council
               :
            
             for
             in
             this
             case
             the
             Council
             is
             supposed
             actually
             to
             erre
             already
             ,
             so
             that
             nothing
             of
             Infallibility
             can
             be
             at
             all
             supposed
             in
             the
             Council
             ;
             and
             if
             the
             Pope
             be
             not
             considered
             in
             his
             personal
             capacity
             ,
             he
             might
             erre
             as
             well
             as
             the
             Council
             .
             From
             whence
             it
             follows
             ,
             since
             you
             suppose
             that
             a
             Council
             may
             erre
             ,
             but
             not
             the
             Pope
             ,
             that
             you
             really
             judge
             the
             Council
             not
             to
             be
             Infallible
             ,
             but
             the
             Pope
             only
             .
             3.
             
             When
             you
             say
             ,
             That
             if
             the
             Council
             erred
             not
             ,
             the
             Popes
             Confirmation
             doth
             not
             make
             the
             definition
             true
             ,
             but
             makes
             us
             infallibly
             certain
             that
             it
             is
             true
             .
             I
             enquire
             further
             ,
             Whereon
             this
             
               Infallible
               Certainty
            
             depends
             ?
             on
             a
             promise
             made
             to
             the
             Council
             ,
             or
             to
             the
             Pope
             ?
             not
             to
             the
             Council
             ,
             for
             that
             you
             grant
             may
             erre
             ;
             but
             it
             is
             impossible
             the
             Pope
             should
             confirm
             it
             ,
             therefore
             still
             it
             is
             some
             promise
             of
             the
             
               Popes
               Infallibility
            
             
             which
             makes
             men
             
               Infallibly
               certain
            
             of
             the
             truth
             of
             what
             the
             Council
             decrees
             .
             4.
             
             To
             what
             purpose
             then
             are
             all
             those
             promises
             and
             proofs
             of
             Scripture
             which
             you
             produced
             concerning
             the
             
               Councils
               Infallibility
            
             ,
             if
             ,
             notwithstanding
             them
             ,
             a
             
               General
               Council
               may
               err
            
             ?
             Only
             the
             Pope
             shall
             never
             confirm
             it
             ,
             and
             although
             it
             do
             not
             err
             ,
             yet
             we
             cannot
             be
             
               Infallibly
               certain
            
             of
             it
             ,
             but
             by
             the
             Popes
             confirmation
             .
             And
             let
             any
             reasonable
             man
             judge
             ,
             whether
             a
             promise
             of
             the
             
               Popes
               Infallibility
            
             ,
             though
             there
             be
             none
             at
             all
             concerning
             Councils
             ,
             be
             not
             sufficient
             for
             all
             this
             ?
             So
             that
             upon
             these
             principles
             you
             take
             away
             the
             least
             degree
             of
             necessity
             of
             any
             Infallibility
             in
             Councils
             ,
             and
             resolve
             all
             into
             the
             Popes
             Infallibility
             .
             For
             to
             what
             purpose
             are
             they
             Infallible
             ,
             if
             we
             cannot
             be
             certain
             that
             any
             thing
             which
             they
             decree
             is
             true
             ,
             but
             by
             the
             Popes
             confirmation
             ?
          
           
             But
             that
             the
             
               Popes
               confirmation
            
             cannot
             make
             the
             Decrees
             of
             those
             you
             account
             
               General
               Councils
            
             Infallible
             ,
             
             nor
             us
             
               Infallibly
               Certain
            
             of
             the
             truth
             of
             them
             ,
             his
             Lordship
             proves
             by
             another
             evidence
             in
             matter
             of
             fact
             ,
             
               viz.
               That
               the
               Pope
               hath
               erred
               by
               teaching
               in
               and
               by
               the
               Council
               of
            
             Lateran
             (
             
               confirmed
               by
            
             Innocent
             3.
             )
             
               that
               Christ
               is
               present
               in
               the
               Sacrament
               by
               way
               of
               Transubstantiation
               .
            
             
             Which
             (
             his
             Lordship
             saith
             )
             
               was
               never
               heard
               of
               in
               the
               Primitive
               Church
               ,
               nor
               till
               the
               Council
               of
            
             Lateran
             ;
             
               nor
               can
               it
               be
               proved
               out
               of
               Scripture
               ;
               and
               taken
               properly
               cannot
               stand
               with
               the
               grounds
               of
               Christian
               Religion
               .
            
             
             This
             you
             call
             
               a
               strange
               kind
               of
               proceeding
               to
               assert
               a
               point
               of
               so
               great
               importance
               ,
               without
               solving
               or
               so
               much
               as
               taking
               notice
               of
               the
               pregnant
               proofs
               your
               Authours
               bring
               both
               out
               of
               Scripture
               and
               Fathers
               to
               the
               contrary
               of
               what
               he
               mainly
               affirms
               .
            
             How
             pregnant
             those
             proofs
             are
             ,
             we
             must
             examine
             afterwards
             ;
             but
             his
             Lordship
             might
             justly
             leave
             it
             to
             those
             who
             assert
             so
             strange
             a
             Doctrine
             to
             produce
             their
             evidence
             for
             it
             .
             Especially
             ,
             since
             it
             is
             confessed
             by
             so
             many
             among
             your selves
             ,
             
               That
               it
               could
               not
               be
               sufficiently
               proved
               ,
               either
               from
               Scripture
               or
               Fathers
               to
               bind
               men
               to
               the
               belief
               of
               it
               ,
            
             
             
               till
               the
               Church
               had
               defined
               it
               in
               the
               Council
               of
            
             Lateran
             :
             Since
             ,
             
               the
               more
               moderate
               and
               learned
               men
               among
               your selves
               (
               Bishop
            
             Tonstall
             
               for
               one
               )
               have
               looked
               on
               that
               definition
               as
               a
               rash
               and
               inconsiderate
               action
               .
            
             Since
             ,
             
               the
               English
               Jesuits
               confessed
               ,
               that
               the
               Fathers
               did
               not
               meddle
               with
               the
               Doctrine
               of
               Transubstantiation
               .
            
             Since
             ,
             Suarez
             
               confesseth
               that
               the
               names
               used
               by
               the
               Fathers
               ,
               are
               more
               accommodated
               to
               an
               accidental
               change
               .
            
             Since
             ,
             Father
             Barns
             
               acknowledgeth
               that
               Transubstantiation
               is
               not
               the
               Faith
               of
               the
               Church
               ,
            
             
             
               and
               that
               Scripture
               and
               Fathers
               may
               be
               sufficiently
               expounded
               of
               a
               Supernatural
               presence
               of
               the
               body
               of
               Christ
               without
               any
               change
               in
               the
               substance
               of
               the
               Elements
               .
            
             For
             which
             he
             produces
             a
             large
             Catalogue
             of
             Fathers
             and
             others
             .
             Since
             therefore
             we
             have
             such
             confessions
             of
             your
             own
             side
             ,
             What
             need
             his
             Lordship
             (
             in
             a
             Controversie
             so
             throughly
             sifted
             as
             this
             hath
             been
             )
             bring
             all
             the
             Testimonies
             of
             both
             sides
             which
             had
             been
             so
             often
             and
             so
             punctually
             examin'd
             by
             others
             .
             
               At
               least
            
             (
             you
             say
             )
             
               he
               should
               have
               cleared
               how
               Transubstantiation
               may
               be
               taken
               improperly
               ,
               whereas
               of
               all
               the
               words
               which
               the
               Church
               useth
               ,
               there
               is
               none
               methinks
               less
               apt
               to
               a
               Metaphorical
               and
               figurative
               sense
               ,
               then
               this
               of
               Transubstantiation
               .
            
             By
             which
             I
             see
             you
             are
             a
             man
             who
             would
             really
             seem
             to
             believe
             Transubstantiation
             ,
             and
             are
             afraid
             of
             nothing
             ,
             but
             that
             it
             should
             not
             be
             impossible
             enough
             for
             you
             to
             believe
             it
             .
             For
             his
             Lordship
             was
             only
             afraid
             ,
             that
             though
             the
             word
             it self
             were
             gross
             enough
             ,
             yet
             some
             of
             the
             more
             refined
             
             and
             subtle
             wits
             might
             transubstantiate
             the
             word
             it self
             and
             leave
             only
             the
             accidents
             of
             it
             behind
             ,
             by
             taking
             it
             in
             a
             spiritual
             sense
             ;
             as
             Bellarmin
             confesses
             those
             words
             of
             St.
             
               Bernard
               ,
               In
               Sacramento
               exhiberi
               nobis
               veram
               carnis
               substantiam
               sed
               spiritualitèr
               non
               carnalitèr
               ,
            
             have
             a
             true
             sense
             ;
             but
             adds
             ,
             
               that
               the
               word
            
             spiritualitèr
             
               must
               not
               be
               too
               often
               used
            
             ;
             and
             the
             Council
             of
             Trent
             would
             seem
             to
             provide
             an
             evasion
             by
             Sacramentaliter
             :
             and
             his
             Lordship
             not
             well
             knowing
             what
             they
             would
             have
             by
             such
             expressions
             ,
             therefore
             he
             saith
             ,
             
               properly
               taken
               it
               cannot
               stand
               with
               the
               grounds
               of
               Christian
               Religion
               .
            
             And
             for
             all
             those
             expressions
             ,
             Bellarmin
             as
             well
             as
             the
             Council
             take
             it
             in
             as
             gross
             a
             manner
             as
             you
             can
             desire
             ;
             and
             I
             think
             the
             Physitian
             who
             wanted
             
               impossibilities
               enough
               to
               exercise
               his
               Faith
               ,
            
             needed
             nothing
             else
             to
             try
             it
             ,
             but
             your
             Doctrine
             of
             Transubstantiation
             .
             But
             you
             say
             ,
             
             
               The
               term
               indeed
               was
               first
               authorised
               by
               the
               Council
               of
            
             Lateran
             ,
             
               as
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               by
               that
               of
            
             Nice
             ;
             
               but
               for
               the
               thing
               it self
               signified
               by
               this
               term
               ,
               which
               is
               a
               real
               conversion
               of
               the
               substance
               of
               bread
               into
               the
               body
               of
               Christ
               and
               of
               wine
               into
               his
               blood
               ,
               't
               is
               clear
               enough
               ,
               that
               it
               was
               ever
               held
               for
               a
               Divine
               truth
               .
            
             If
             you
             prove
             but
             that
             ,
             I
             will
             never
             quarrel
             with
             you
             about
             the
             term
             ,
             call
             it
             Transubstantiation
             or
             what
             you
             will
             ;
             but
             we
             do
             not
             think
             it
             so
             clear
             ,
             as
             not
             to
             want
             proofs
             stronger
             for
             the
             belief
             of
             it
             ,
             then
             all
             the
             repugnancies
             of
             sense
             and
             reason
             are
             against
             it
             .
             For
             it
             is
             a
             vain
             thing
             for
             you
             to
             attempt
             to
             prove
             so
             unreasonable
             a
             Doctrine
             as
             this
             is
             ,
             by
             some
             few
             lame
             citations
             of
             Fathers
             ,
             unless
             you
             can
             first
             prove
             that
             the
             Authority
             of
             them
             is
             so
             great
             ,
             as
             to
             make
             me
             believe
             any
             thing
             they
             say
             ,
             though
             never
             so
             contrary
             to
             sense
             and
             reason
             .
             If
             you
             could
             bring
             some
             places
             of
             the
             Fathers
             to
             prove
             that
             we
             must
             renounce
             absolutely
             the
             judgement
             of
             sense
             ,
             believe
             things
             most
             contradictions
             to
             reason
             ,
             yet
             you
             must
             first
             shew
             that
             the
             evidence
             they
             bring
             is
             greater
             then
             that
             of
             sense
             or
             reason
             .
             Or
             that
             I
             am
             more
             bound
             to
             believe
             them
             ,
             then
             I
             am
             to
             believe
             the
             greatest
             evidence
             of
             sense
             or
             reason
             .
             When
             you
             say
             ,
             
               In
               these
               cases
               we
               must
               submit
               reason
               to
               Faith
            
             ;
             we
             acknowledge
             it
             ,
             when
             it
             is
             no
             manifest
             contradiction
             ,
             in
             things
             so
             obvious
             to
             sense
             or
             reason
             ,
             that
             the
             asserting
             it
             ,
             will
             destroy
             the
             use
             of
             our
             faculties
             and
             make
             us
             turn
             absolute
             Scepticks
             ;
             for
             then
             Faith
             ,
             must
             be
             destroyed
             too
             .
             For
             may
             not
             a
             man
             question
             ,
             as
             well
             ,
             whether
             his
             hearing
             may
             not
             deceive
             him
             as
             his
             sight
             ,
             and
             by
             that
             means
             he
             may
             question
             all
             the
             Tradition
             of
             the
             Church
             ,
             and
             what
             becometh
             of
             his
             Faith
             then
             ?
             and
             if
             his
             sight
             might
             deceive
             him
             in
             a
             proper
             object
             of
             it
             ,
             Why
             might
             not
             the
             Apostles
             sight
             deceive
             them
             in
             the
             body
             of
             Christ
             being
             risen
             from
             the
             grave
             ?
             And
             if
             a
             man
             may
             be
             bound
             to
             believe
             that
             to
             be
             false
             which
             his
             sense
             judges
             to
             be
             true
             ,
             what
             assurance
             can
             be
             had
             of
             any
             miracles
             which
             were
             wrought
             to
             confirm
             the
             
               Christian
               Doctrine
            
             ?
             and
             therefore
             his
             Lordship
             might
             well
             say
             ,
             
             
               That
               Transubstantiation
               is
               not
               consistent
               with
               the
               grounds
               of
               Christian
               Religion
               .
            
             But
             of
             this
             I
             have
             spoken
             already
             .
             That
             which
             I
             am
             now
             upon
             ,
             is
             not
             how
             far
             reason
             is
             to
             be
             submitted
             to
             
               Divine
               Authority
            
             ,
             in
             case
             of
             certainty
             that
             there
             is
             a
             
               Divine
               Revelation
            
             for
             what
             I
             am
             to
             believe
             ;
             but
             how
             far
             it
             is
             to
             be
             renounced
             ,
             when
             all
             the
             evidence
             which
             is
             brought
             is
             from
             the
             Authority
             of
             the
             Fathers
             ?
             So
             that
             the
             Question
             in
             short
             is
             ,
             Whether
             there
             be
             greater
             evidence
             that
             I
             am
             bound
             to
             believe
             the
             Fathers
             in
             a
             matter
             contrary
             to
             sense
             and
             reason
             ,
             or
             else
             to
             adhere
             to
             the
             judgement
             of
             them
             though
             in
             opposition
             to
             the
             Fathers
             Authority
             ?
             And
             since
             ,
             you
             do
             not
             grant
             their
             Authority
             immediately
             Divine
             ;
             since
             you
             pretend
             not
             to
             places
             as
             clear
             out
             of
             them
             as
             the
             judgement
             of
             sense
             and
             reason
             is
             in
             this
             case
             ;
             since
             you
             dare
             not
             say
             ,
             that
             all
             the
             Fathers
             are
             as
             much
             
             agreed
             about
             it
             ,
             as
             the
             senses
             of
             all
             mankind
             are
             about
             the
             matter
             in
             dispute
             ;
             I
             think
             with
             men
             who
             have
             not
             already
             renounced
             all
             that
             looks
             like
             reason
             ,
             this
             will
             be
             no
             matter
             of
             Controversie
             at
             all
             .
             From
             whence
             it
             follows
             ,
             that
             supposing
             the
             Fathers
             were
             as
             clear
             for
             you
             (
             as
             they
             are
             against
             you
             )
             in
             this
             subject
             ,
             yet
             that
             would
             not
             be
             enough
             to
             perswade
             us
             to
             believe
             so
             many
             contradictions
             as
             Transubstantiation
             involves
             in
             it
             meerly
             because
             the
             Fathers
             delivered
             it
             to
             us
             .
             I
             speak
             not
             this
             ,
             as
             though
             I
             did
             at
             all
             fear
             the
             clearness
             of
             any
             Testimony
             you
             can
             produce
             out
             of
             them
             ,
             but
             to
             shew
             you
             that
             you
             take
             not
             a
             competent
             way
             to
             prove
             such
             a
             Doctrine
             as
             Transubstantiation
             is
             .
             For
             nothing
             but
             a
             stronger
             evidence
             than
             that
             of
             sense
             and
             reason
             ,
             can
             be
             judged
             sufficient
             to
             oversway
             the
             clear
             dictates
             of
             both
             .
          
           
             
             This
             being
             premised
             ,
             I
             come
             to
             consider
             the
             clear
             evidence
             you
             produce
             out
             of
             Antiquity
             for
             this
             Doctrine
             ,
             and
             since
             you
             pretend
             to
             so
             much
             choice
             in
             referring
             us
             to
             Bellarmin
             and
             Gualtierus
             for
             more
             ,
             I
             must
             either
             much
             distrust
             your
             judgement
             ,
             or
             suppose
             these
             the
             clearest
             to
             be
             had
             in
             them
             ,
             and
             therefore
             the
             examination
             of
             these
             will
             save
             the
             labour
             of
             searching
             for
             the
             rest
             .
             And
             yet
             it
             is
             the
             great
             unhappiness
             of
             your
             cause
             ,
             that
             there
             is
             scarce
             one
             of
             all
             the
             Testimonies
             you
             make
             use
             of
             ,
             but
             either
             its
             Authority
             is
             slighted
             by
             some
             of
             your
             own
             writers
             ,
             or
             sufficient
             reasons
             given
             against
             it
             by
             many
             of
             ours
             .
             
             Your
             first
             is
             
               of
               St.
            
             Cyprian
             
               (
               or
               at
               least
               an
               Authour
               of
               those
               first
               ages
               of
               the
               Church
               )
               who
               speaking
               of
               the
               Sacrament
               of
               the
               Eucharist
               ,
               saith
               .
               This
               common
               bread
               chang'd
               into
               flesh
               and
               blood
               giveth
               life
               .
               And
               again
               ,
               The
               bread
               which
               our
               Lord
               gave
               to
               his
               Disciples
               being
               chang'd
               not
               in
               its
               outward
               form
               or
               semblance
               ,
               but
               in
               its
               inward
               nature
               or
               substance
               ,
               by
               the
               omnipotency
               of
               the
               word
               is
               made
               flesh
               .
            
             As
             to
             this
             Testimony
             there
             are
             two
             things
             to
             be
             considered
             ,
             the
             authority
             ,
             and
             the
             meaning
             of
             it
             .
             For
             its
             Authority
             ,
             you
             seem
             doubtful
             your self
             ,
             whether
             S.
             Cyprian's
             or
             no
             (
             since
             Bellarmin
             and
             others
             of
             your
             own
             deny
             it
             )
             but
             
               at
               least
            
             you
             say
             ,
             
               an
               Authour
               of
               those
               first
               ages
               of
               the
               Church
               ,
            
             but
             you
             bring
             no
             evidence
             at
             all
             for
             it
             .
             Bellarmin
             grants
             that
             he
             is
             younger
             then
             St.
             Augustine
             ;
             and
             others
             say
             that
             none
             mention
             him
             for
             800
             years
             after
             St.
             Cyprians
             time
             .
             
             And
             the
             abundance
             of
             barbarisms
             which
             that
             book
             is
             so
             full
             fraught
             with
             ,
             manifest
             ,
             that
             it
             is
             of
             a
             much
             later
             extraction
             then
             the
             time
             it
             pretends
             to
             .
             But
             the
             matter
             seems
             to
             be
             now
             out
             of
             question
             ;
             since
             the
             Book
             is
             extant
             in
             the
             King
             of
             France's
             Library
             with
             an
             Inscription
             to
             
               Pope
               Adrian
            
             ,
             and
             a
             MSS.
             of
             it
             is
             in
             the
             Library
             of
             All-Souls
             in
             Oxford
             with
             the
             same
             Inscription
             and
             the
             name
             of
             
               Arnaldus
               Bonavillacensis
            
             ;
             
             who
             was
             St.
             Bernards
             co-temporary
             ,
             and
             lived
             in
             the
             twelfth
             Century
             .
             And
             those
             who
             have
             taken
             the
             pains
             to
             compare
             this
             Book
             with
             what
             is
             extant
             of
             the
             same
             Authour
             in
             the
             
               Bibliotheca
               Patrum
            
             ,
             not
             only
             observe
             the
             very
             same
             barbarisms
             ,
             but
             the
             same
             conceptions
             and
             expressions
             about
             the
             Sacrament
             which
             the
             other
             hath
             .
             
             Although
             therefore
             I
             might
             justly
             reject
             this
             testimony
             as
             in
             all
             respects
             incompetent
             ,
             yet
             I
             shall
             not
             take
             that
             advantage
             of
             you
             ;
             but
             ,
             supposing
             him
             an
             Authour
             as
             ancient
             as
             you
             would
             have
             him
             ,
             I
             say
             he
             proves
             not
             the
             thing
             you
             bring
             him
             for
             .
             For
             which
             ,
             two
             things
             must
             be
             enquired
             into
             .
             1.
             
             What
             kind
             of
             presence
             of
             Christ
             he
             asserts
             in
             the
             Sacrament
             .
             2.
             
             What
             change
             he
             supposes
             to
             be
             made
             in
             the
             Elements
             .
             For
             your
             Doctrine
             asserts
             ,
             
               That
               there
               is
               a
               conversion
               of
               the
               whole
               substance
               of
               bread
               and
               wine
               into
               the
               substance
               of
               the
               natural
               body
               and
               blood
               of
               Christ
               ,
               and
               that
               this
               conveniently
               ,
               properly
               ,
               and
               most
               aptly
               is
               call'd
               Transubstantiation
               .
            
             Now
             if
             this
             Authour
             speaks
             wholly
             of
             a
             real
             but
             
               spiritual
               presence
               of
               Christ
            
             ,
             and
             
             if
             he
             asserts
             that
             the
             
               substance
               of
               bread
               and
               wine
               do
               remain
            
             still
             ,
             you
             can
             have
             no
             pretence
             at
             all
             left
             ,
             that
             this
             Authour
             asserts
             your
             Doctrine
             of
             Transubstantiation
             .
             For
             the
             first
             ,
             he
             expresly
             saith
             ,
             
               That
               these
               things
               must
               not
               be
               understood
               after
               a
               carnal
               sense
               :
            
             
             viz.
             
               unless
               ye
               eat
               the
               flesh
               and
               drink
               the
               blood
               of
               the
               Son
               of
               man
               ,
               ye
               shall
               have
               no
               life
               in
               you
               ;
               for
               Christ
               himself
               hath
               said
               ,
               His
               words
               are
               spirit
               and
               life
               .
            
             And
             nothing
             can
             be
             more
             evident
             ,
             then
             that
             this
             Authour
             speaks
             not
             of
             any
             corporeal
             ,
             but
             
               spiritual
               presence
               of
               Christ
            
             ,
             by
             the
             effects
             which
             he
             attributes
             to
             it
             ,
             calling
             it
             
               inconsumptibilem
               cibum
               ,
               that
               food
               which
               cannot
               be
               consumed
               :
            
             and
             the
             reason
             he
             gives
             of
             it
             ,
             is
             ,
             because
             
               it
               feeds
               to
               eternal
               life
            
             ,
             and
             therefore
             he
             saith
             it
             is
             
               immortalitatis
               alimonia
               ,
               that
               which
               nourisheth
               to
               immortality
            
             ;
             which
             cannot
             possibly
             be
             conceived
             of
             the
             
               corporal
               presence
            
             of
             Christ
             ,
             since
             you
             confess
             the
             
               body
               of
               Christ
            
             remains
             no
             longer
             in
             the
             body
             then
             the
             accidents
             of
             the
             
               bread
               and
               wine
            
             do
             .
             And
             after
             he
             tells
             us
             ,
             
               What
               the
               feeding
               upon
               the
               flesh
               of
               Christ
               is
               ,
            
             
             viz.
             
               our
               hunger
               and
               desire
               of
               remaining
               in
               Christ
               ,
               by
               which
               the
               sweetness
               of
               his
               Love
               ,
               is
               so
               imprinted
               and
               melted
               as
               it
               were
               within
               us
               ,
               that
               the
               savour
               of
               it
               may
               remain
               in
               our
               palat
               and
               bowels
               ,
               penetrating
               and
               diffusing
               it self
               through
               all
               the
               recesses
               of
               soul
               and
               body
               .
            
             And
             so
             just
             before
             he
             saith
             ,
             
               Christ
               did
               ,
               Spiritualinos
               instruere
               documento
               ,
               instruct
               us
               by
               a
               spiritual
               lesson
               ,
               that
               we
               might
               know
               ,
               that
               our
               abiding
               in
               him
               is
               our
               eating
               of
               him
               ,
               and
               our
               drinking
               a
               kind
               of
               incorporation
               ,
               by
               the
               humility
               of
               our
               obedience
               ,
            
             
             
               the
               conjunction
               of
               our
               wills
               ,
               the
               union
               of
               our
               affections
               .
            
             And
             in
             another
             place
             denyes
             ,
             
               That
               there
               is
               any
               corporal
               union
               between
               Christ
               and
               us
               ,
               but
               a
               spiritual
            
             ;
             and
             therefore
             adds
             afterwards
             ,
             
               As
               often
               as
               we
               do
               these
               things
               ,
               we
               do
               not
               sharpen
               our
               teeth
               to
               bite
               ,
               but
               break
               and
               divide
               the
               holy
               bread
               by
               a
               sincere
               Faith
               ,
            
             All
             which
             and
             many
             other
             places
             in
             that
             Authour
             make
             it
             plain
             ,
             that
             he
             doth
             not
             speak
             of
             such
             a
             
               corporal
               presence
            
             as
             you
             imagine
             ,
             but
             of
             a
             real
             but
             
               spiritual
               presence
            
             of
             Christ
             ,
             whereby
             the
             souls
             of
             Believers
             have
             an
             intimate
             union
             and
             conjunction
             with
             Christ
             ,
             which
             he
             calls
             
               Societatem
               germanissimam
            
             ,
             in
             which
             respect
             they
             have
             communion
             with
             the
             
               body
               of
               Christ.
            
             But
             I
             need
             mention
             but
             one
             place
             more
             to
             explain
             his
             meaning
             ,
             in
             which
             he
             fully
             asserts
             the
             
               spiritual
               presence
            
             of
             Christ
             ,
             and
             withall
             that
             the
             substance
             of
             the
             elements
             doth
             remain
             .
             
               That
               immortal
               nourishment
               is
               given
               us
               ,
               which
               differs
               from
               common
               food
               ,
            
             
             
               that
               it
               retains
               the
               nature
               of
               a
               corporeal
               substance
               ,
               but
               proving
               the
               presence
               of
               a
               Divine
               power
               ,
               by
               its
               invisible
               efficiency
               .
            
             So
             that
             what
             presence
             of
             Divine
             power
             there
             is
             ,
             is
             shewed
             in
             regard
             of
             the
             effects
             of
             it
             ,
             not
             in
             regard
             of
             any
             
               substantial
               change
            
             of
             the
             bread
             into
             the
             
               body
               of
               Christ
            
             ;
             for
             in
             reference
             to
             that
             efficiency
             he
             calls
             it
             ,
             
               immortal
               nourishment
            
             ,
             and
             afterwards
             ,
             
               That
               as
               common
               bread
               is
               the
               life
               of
               the
               body
               ,
               so
               this
               supersubstantial
               bread
               is
               the
               life
               of
               the
               soul
               ,
               and
               health
               of
               the
               mind
               .
            
             
             But
             I
             know
             you
             will
             quarrel
             with
             me
             for
             rendring
             ,
             
               corporalis
               substantiae
               retinens
               speciem
               ,
               by
               ,
               retaining
               the
               nature
               of
               a
               corporal
               substance
            
             ;
             for
             you
             would
             fain
             have
             species
             to
             signifie
             only
             the
             accidents
             of
             a
             
               corporeal
               substance
            
             to
             remain
             .
             This
             being
             therefore
             the
             main
             thing
             in
             dispute
             ,
             if
             I
             can
             evince
             that
             species
             signifies
             not
             the
             bare
             
               external
               accidents
            
             ,
             but
             the
             nature
             of
             a
             
               corporeal
               substance
            
             ,
             
             then
             this
             Authour
             will
             be
             so
             far
             from
             asserting
             that
             he
             will
             appear
             point-blank
             against
             your
             Doctrine
             of
             Transubstantiation
             .
             Now
             ,
             I
             shall
             prove
             that
             species
             was
             not
             taken
             then
             ,
             for
             the
             meer
             
               external
               shape
               and
               figure
            
             ,
             but
             for
             the
             solid
             body
             it self
             especially
             of
             such
             things
             as
             were
             designed
             for
             nourishment
             .
             Thence
             in
             the
             
               Civil
               Law
            
             we
             read
             of
             the
             
               species
               annonariae
            
             ,
             and
             of
             the
             
               species
               publicae
               ,
               largitionales
            
             ,
             and
             fiscales
             ;
             and
             those
             who
             had
             the
             care
             of
             corn
             are
             said
             to
             be
             
               curatores
               specierum
            
             ;
             and
             thence
             very
             often
             in
             the
             Codes
             of
             Justinian
             and
             Theodosius
             ,
             
             there
             is
             mention
             of
             the
             
               species
               vini
               ,
               species
               olei
               ,
               species
               tritici
               .
            
             But
             lest
             you
             should
             think
             ,
             it
             is
             only
             used
             in
             this
             sense
             in
             the
             Civil
             Law
             ,
             not
             only
             Cassiodore
             and
             Vegetius
             use
             it
             in
             the
             same
             sense
             for
             the
             
               species
               tritici
            
             ,
             and
             
               species
               annonariae
            
             ;
             but
             ,
             that
             which
             comes
             home
             to
             our
             purpose
             ,
             St.
             Ambrose
             uses
             it
             where
             it
             is
             impossible
             to
             be
             taken
             for
             the
             meer
             
               external
               accidents
            
             ,
             but
             must
             be
             understood
             of
             the
             substance
             it self
             :
             speaking
             of
             Christs
             being
             desired
             to
             change
             the
             water
             into
             wine
             ,
             he
             thus
             expresses
             it
             ,
             
             
               Vt
               rogatus
               ad
               nuptias
               aquae
               substantiam
               in
               vini
               speciem
               commutaret
               ,
            
             that
             he
             would
             change
             the
             substance
             of
             water
             into
             the
             species
             of
             wine
             ;
             Will
             you
             say
             ,
             that
             Christ
             turned
             it
             only
             into
             the
             
               external
               accidents
            
             and
             not
             the
             nature
             of
             it
             ?
             So
             when
             St.
             Austin
             sayes
             ,
             that
             Christ
             was
             the
             same
             food
             to
             the
             Jews
             and
             us
             ,
             
               significatione
               nonspecie
            
             ,
             he
             opposes
             species
             to
             a
             meer
             type
             ,
             
             and
             therefore
             it
             imports
             the
             substance
             and
             reality
             of
             the
             thing
             .
             And
             so
             the
             translator
             of
             Origen
             opposes
             the
             
               regeneratio
               in
               specie
            
             to
             the
             
               baptismus
               in
               aenigmate
            
             ,
             and
             the
             
               manna
               in
               aenigmate
            
             to
             the
             
               manna
               in
               specie
            
             :
             
             in
             both
             which
             ,
             being
             opposed
             to
             the
             figure
             it
             denotes
             the
             reality
             .
             And
             one
             of
             those
             Authours
             whom
             you
             cite
             in
             the
             very
             same
             Book
             and
             Chapter
             which
             you
             cite
             ,
             
             uses
             
               species
               sanguinis
            
             for
             the
             
               substance
               of
               blood
            
             ,
             for
             he
             opposes
             it
             to
             the
             
               similitudo
               sanguinis
            
             ;
             for
             when
             the
             person
             objects
             ,
             and
             sayes
             ,
             
               That
               after
               the
               cup
               is
               consecrated
            
             speciem
             sanguinis
             non
             video
             ,
             
               I
               do
               not
               see
               the
               nature
               or
               substance
               of
               blood
            
             ;
             he
             answers
             him
             ,
             
               Sed
               similitudinem
               habet
               ,
               But
               it
               hath
               the
               resemblance
               of
               it
               ;
               for
               as
            
             (
             saith
             he
             )
             
               there
               is
               the
               similitude
               of
               his
               death
               ,
               so
               there
               is
               the
               similitude
               of
               his
               blood
               .
            
             These
             may
             be
             sufficient
             to
             shew
             that
             
               species
               corporalis
               substantiae
            
             ,
             does
             not
             relate
             to
             the
             
               external
               shape
               and
               figure
            
             ,
             but
             to
             the
             nature
             and
             reality
             of
             it
             :
             So
             that
             his
             meaning
             is
             ,
             although
             it
             remains
             still
             the
             same
             
               substance
               of
               bread
               and
               wine
            
             ;
             yet
             there
             is
             such
             an
             invisible
             efficiency
             of
             
               Divine
               power
            
             going
             along
             with
             the
             use
             of
             it
             ,
             as
             makes
             it
             to
             nourish
             the
             souls
             of
             men
             to
             eternal
             life
             .
          
           
             And
             now
             it
             will
             be
             no
             matter
             of
             difficulty
             at
             all
             to
             Answer
             the
             places
             you
             bring
             out
             of
             this
             Authour
             .
             
             The
             first
             is
             ,
             
               This
               common
               bread
               chang'd
               into
               flesh
               and
               blood
               giveth
               life
               .
            
             But
             how
             little
             this
             place
             makes
             to
             your
             purpose
             is
             easie
             to
             discern
             ,
             because
             we
             do
             not
             deny
             a
             
               Sacramental
               change
            
             of
             the
             bread
             into
             the
             
               flesh
               and
               blood
               of
               Christ
            
             ,
             but
             only
             that
             
               substantial
               change
            
             which
             you
             assert
             ,
             but
             that
             Authour
             sufficiently
             disproves
             ,
             even
             in
             that
             very
             sentence
             from
             whence
             those
             words
             are
             cited
             ,
             if
             you
             had
             given
             them
             us
             at
             large
             .
             For
             ,
             saith
             he
             ,
             
               that
               common
               bread
               being
               chang'd
               into
               flesh
               and
               blood
               ,
            
             
             
               procures
               life
               and
               increase
               to
               our
               bodies
               ;
               and
               therefore
               from
               the
               usual
               effect
               of
               things
               ,
               the
               weakness
               of
               our
               Faith
               is
               helped
               ,
               being
               taught
               by
               a
               sensible
               argument
               ,
               that
               the
               effect
               of
               eternal
               life
               is
               in
               the
               visible
               Sacraments
               ,
               and
               that
               we
               are
               not
               united
               to
               Christ
               so
               much
               by
               a
               Corporal
               as
               Spiritual
               union
               .
            
             In
             which
             words
             he
             compares
             the
             sign
             and
             the
             
               thing
               signified
            
             together
             :
             that
             as
             the
             bread
             being
             Sacramentally
             changed
             into
             the
             
               flesh
               and
               blood
               of
               Christ
            
             ,
             doth
             yet
             really
             give
             life
             and
             nourishment
             to
             our
             bodies
             ,
             (
             which
             certainly
             is
             far
             
             enough
             from
             that
             
               substantial
               change
            
             into
             the
             body
             of
             Christ
             ,
             which
             you
             assert
             )
             so
             by
             that
             effect
             of
             the
             sign
             it self
             upon
             our
             bodies
             ,
             our
             Faith
             is
             helped
             the
             better
             to
             understand
             the
             efficacy
             of
             the
             thing
             signified
             upon
             our
             souls
             ,
             in
             order
             to
             eternal
             life
             ;
             there
             being
             as
             real
             ,
             though
             
               spiritual
               ,
               union
            
             between
             Christ
             and
             Believers
             ,
             as
             there
             is
             between
             the
             bread
             and
             our
             bodies
             .
             And
             that
             this
             is
             the
             plain
             and
             unsophisticated
             meaning
             of
             this
             Authour
             in
             these
             words
             ,
             I
             dare
             appeal
             to
             the
             impartial
             judgement
             of
             any
             intelligent
             Reader
             .
             By
             which
             we
             see
             ,
             Those
             first
             words
             of
             the
             change
             of
             the
             bread
             into
             the
             flesh
             and
             blood
             of
             Christ
             ,
             must
             be
             understood
             of
             a
             sacramental
             ,
             and
             not
             a
             
               substantial
               change
            
             .
             But
             your
             other
             is
             the
             great
             and
             (
             as
             Bellarmin
             thinks
             )
             
               unanswerable
               place
            
             ;
             which
             you
             thus
             render
             ,
             
               The
               bread
               which
               our
               Lord
               gave
               to
               his
               Disciples
               ,
            
             
             
               being
               changed
               not
               in
               its
               outward
               form
               and
               semblance
               ,
               but
               in
               its
               inward
               nature
               and
               substance
               ,
               by
               the
               omnipotency
               of
               the
               word
               is
               made
               flesh
               .
            
             As
             to
             which
             place
             ,
             I
             must
             tell
             you
             first
             ,
             that
             there
             are
             very
             shrewd
             suspicions
             of
             some
             unhandsome
             dealings
             with
             it
             ;
             for
             some
             great
             Criticks
             have
             assured
             us
             ,
             that
             the
             place
             is
             corrupted
             ,
             and
             that
             the
             ancient
             MSS.
             read
             it
             quite
             otherwise
             ,
             
               non
               effigie
               ,
               nec
               naturâ
               mutatus
               ,
            
             which
             is
             so
             far
             from
             your
             purpose
             ,
             that
             it
             is
             directly
             against
             it
             ;
             and
             this
             seems
             far
             more
             consonant
             to
             the
             following
             words
             ;
             For
             ,
             saith
             he
             ,
             
               as
               in
               the
               person
               of
               Christ
               ,
               the
               humanity
               was
               seen
               ,
               but
               the
               divinity
               lay
               hid
               ;
               so
               in
               the
               visible
               Sacrament
               ,
            
             
             
               the
               divine
               essence
               doth
               infuse
               it self
               after
               an
               unexpressible
               manner
               .
            
             In
             which
             it
             is
             considerable
             ,
             how
             he
             doth
             parallel
             these
             two
             together
             ;
             for
             as
             the
             
               humane
               nature
            
             of
             Christ
             did
             substantially
             remain
             ,
             notwithstanding
             the
             presence
             of
             the
             
               divine
               nature
            
             ,
             so
             to
             make
             good
             the
             parallel
             ,
             the
             
               substance
               of
               Bread
               and
               Wine
            
             must
             remain
             too
             ,
             and
             that
             because
             he
             doth
             not
             say
             ,
             That
             the
             body
             of
             Christ
             is
             present
             ,
             which
             might
             exclude
             the
             substance
             of
             the
             elements
             ,
             but
             the
             
               divine
               essence
            
             ,
             which
             only
             imports
             a
             spiritual
             and
             
               real
               presence
            
             .
             And
             when
             he
             saith
             ,
             
               That
               the
               Bread
               is
               neither
               changed
               in
               its
               form
               or
               nature
               ,
               when
               by
               the
               Omnipotency
               of
               God
               it
               is
               made
               flesh
               (
               i.
               e.
            
             as
             to
             the
             real
             communion
             which
             believers
             have
             of
             the
             body
             of
             Christ
             ;
             which
             is
             an
             act
             of
             
               divine
               power
            
             as
             well
             as
             goodness
             )
             he
             saith
             no
             more
             ,
             than
             
               Theodoret
               ,
               Ephraim
            
             ,
             and
             Gelasius
             do
             expresly
             speak
             .
             For
             ,
             saith
             
               Theodoret
               ,
               The
               mystical
               symbols
               after
               Consecration
               ,
               go
               not
               out
               of
               their
               own
               nature
               ,
            
             
             
               but
               remain
               in
               their
               former
               substance
               ,
               figure
               ,
               and
               shape
               ,
               and
               are
               visible
               and
               tangible
               as
               they
               were
               before
               :
            
             Which
             words
             ,
             considering
             the
             occasion
             and
             importance
             of
             them
             ,
             are
             so
             express
             ,
             as
             nothing
             can
             be
             more
             .
             And
             in
             his
             former
             Dialogue
             ,
             he
             gives
             an
             account
             ,
             
               Why
               the
               external
               symbols
               are
               called
               by
               the
               names
               of
               the
               body
               and
               blood
               of
               Christ
               ,
            
             
             
               not
               by
               changing
               their
               natures
               ,
               but
               by
               superadding
               Grace
               to
               nature
            
             ;
             which
             is
             the
             same
             with
             that
             our
             Authour
             saith
             here
             ,
             
               Though
               neither
               figure
               nor
               nature
               be
               changed
               ,
               yet
               by
               Gods
               Omnipotency
               it
               is
               made
               flesh
            
             ;
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             Theodoret
             and
             this
             
               omnipotentia
               Dei
            
             ,
             here
             importing
             the
             same
             thing
             .
             To
             the
             same
             purpose
             Ephraim
             the
             famous
             Patriarch
             of
             Antioch
             speaks
             in
             
               Photius
               .
               For
            
             ,
             saith
             he
             ,
             
               the
               body
               of
               Christ
               ,
               which
               is
               received
               by
               believers
               doth
               not
               lose
               its
               sensible
               substance
            
             ;
             
             
               and
               yet
               is
               inseparable
               from
               spiritual
               Grace
               .
            
             And
             so
             Gelasius
             ,
             as
             plainly
             as
             either
             of
             the
             foregoing
             ,
             asserts
             ,
             
               That
               the
               
               Sacraments
               of
               the
               body
               and
               blood
               of
               Christ
               ,
               which
               we
               receive
               ,
            
             
             
               are
               a
               divine
               thing
               ,
               through
               and
               by
               which
               we
               are
               made
               partakers
               of
               the
               divine
               nature
            
             (
             which
             answers
             to
             the
             
               Omnipotency
               of
               God
               ,
               by
               which
               it
               is
               made
               flesh
               ,
            
             in
             our
             Authour
             )
             
               and
               yet
               it
               doth
               not
               cease
               to
               be
               the
               substance
               ,
               or
               nature
               of
               Bread
               and
               Wine
            
             (
             which
             is
             the
             same
             with
             the
             former
             clause
             ,
             
               That
               the
               Bread
               is
               not
               changed
               in
               figure
               or
               nature
               .
            
             )
             So
             that
             the
             ancient
             reading
             of
             this
             place
             is
             not
             only
             consonant
             to
             the
             other
             parts
             of
             his
             discourse
             ,
             but
             asserts
             no
             more
             than
             is
             in
             express
             terms
             said
             by
             genuine
             and
             unquestionable
             Authours
             ;
             who
             plainly
             overthrew
             your
             Doctrine
             of
             Transubstantiation
             .
             For
             these
             testimonies
             being
             so
             express
             for
             the
             remaining
             of
             the
             
               substance
               of
               Bread
               and
               Wine
            
             after
             Consecration
             ,
             are
             of
             far
             greater
             force
             against
             it
             ,
             than
             the
             highest
             expressions
             concerning
             the
             change
             of
             the
             elements
             can
             make
             for
             it
             .
             For
             in
             these
             they
             speak
             their
             judgements
             ,
             clearly
             and
             punctually
             against
             Hereticks
             ,
             and
             speak
             that
             which
             is
             absolutely
             inconsistent
             with
             Transubstantiation
             ;
             but
             in
             their
             other
             they
             speak
             mystically
             and
             sacramentally
             ;
             and
             their
             most
             lofty
             expressions
             ,
             must
             be
             understood
             by
             the
             nature
             and
             design
             of
             their
             discourse
             ,
             which
             is
             to
             represent
             symbolical
             things
             in
             the
             most
             lively
             and
             affecting
             manner
             .
             But
             when
             our
             Adversaries
             are
             urged
             with
             the
             former
             testimonies
             ,
             they
             then
             tell
             us
             ,
             
               That
               substance
               and
               nature
               are
               not
               alwaies
               taken
               properly
               ,
               but
               sometimes
               at
               large
               for
               the
               accidents
               or
               use
               of
               things
               :
            
             but
             although
             this
             can
             never
             be
             applied
             to
             the
             places
             of
             the
             foregoing
             Authours
             ,
             in
             their
             disputations
             with
             the
             
               Eutychian
               Hereticks
            
             ;
             yet
             from
             thence
             we
             are
             furnished
             by
             themselves
             with
             a
             further
             answer
             to
             this
             place
             .
             So
             that
             although
             we
             admit
             of
             the
             present
             reading
             ,
             
               non
               effigie
               ,
               sed
               naturâ
               mutatus
               ,
            
             yet
             since
             by
             their
             own
             confession
             nature
             doth
             not
             alwaies
             import
             the
             substance
             of
             a
             thing
             ,
             they
             cannot
             in
             any
             justice
             or
             reason
             from
             hence
             inferr
             a
             
               substantial
               change
            
             .
             Let
             them
             then
             take
             their
             choice
             ,
             Whether
             are
             the
             words
             of
             substance
             and
             nature
             in
             the
             Fathers
             alwaies
             to
             be
             taken
             properly
             ,
             or
             no
             ?
             If
             they
             must
             be
             taken
             so
             ,
             we
             have
             three
             unquestionable
             testimonies
             of
             ancient
             Fathers
             directly
             against
             Transubstantiation
             ,
             and
             we
             only
             lose
             the
             testimony
             of
             an
             
               uncertain
               Authour
            
             ,
             built
             upon
             an
             
               uncertain
               reading
            
             ,
             and
             contrary
             to
             other
             expressions
             in
             the
             same
             book
             :
             If
             they
             be
             not
             ,
             then
             from
             the
             change
             of
             nature
             here
             expressed
             ,
             no
             such
             thing
             as
             a
             
               substantial
               change
            
             can
             be
             inferred
             ,
             but
             only
             accidental
             ,
             upon
             consecration
             ,
             in
             regard
             of
             the
             
               sacramental
               use
            
             and
             effect
             of
             it
             .
             Which
             that
             it
             is
             nothing
             strange
             in
             Antiquity
             ,
             might
             be
             easily
             proved
             ,
             but
             that
             our
             Adversaries
             confession
             saves
             me
             the
             labour
             of
             it
             .
          
           
             
             The
             second
             Testimony
             ,
             is
             of
             
               Gregory
               Nyssen
            
             ,
             out
             of
             whose
             
               Catechetical
               Oration
            
             you
             produce
             these
             words
             ,
             
               With
               good
               reason
               do
               we
               believe
               ,
               that
               the
               Bread
               being
               sanctified
               by
               God's
               Word
               ,
               is
               changed
               into
               the
               body
               of
               the
               Word
               of
               God
               :
               and
               a
               little
               after
               ,
               The
               nature
               of
               the
               things
               we
               see
               being
               trans-elemented
               into
               him
               .
            
             I
             might
             here
             tell
             you
             ,
             What
             Exceptions
             are
             taken
             against
             this
             book
             ,
             
             as
             not
             being
             genuine
             ,
             not
             only
             by
             Protestants
             (
             as
             
               Fronto
               Ducaeus
            
             would
             have
             it
             ,
             because
             of
             these
             expressions
             )
             but
             by
             others
             too
             .
             But
             I
             will
             not
             insist
             on
             this
             ,
             because
             I
             see
             no
             sufficient
             reason
             to
             question
             the
             Authority
             of
             it
             ;
             yet
             I
             know
             not
             how
             you
             can
             excuse
             it
             from
             some
             interpolations
             ,
             since
             he
             therein
             mentions
             Severus
             ,
             an
             
               heretical
               Acephalist
            
             ,
             who
             lived
             not
             till
             after
             Gregory's
             time
             ;
             yet
             for
             the
             main
             of
             the
             book
             ,
             I
             say
             as
             Casaubon
             doth
             ,
             
             that
             it
             is
             ,
             
               Opus
               planè
               eximium
               si
               paucos
               navos
               excipias
               ,
            
             An
             
               excellent
               piece
            
             in
             the
             general
             ,
             and
             becoming
             its
             Authour
             ,
             some
             few
             escapes
             excepted
             .
             And
             the
             design
             of
             it
             being
             to
             shew
             ,
             that
             
               Christian
               Religion
            
             hath
             nothing
             
             absurd
             or
             unreasonable
             in
             it
             ,
             it
             would
             be
             very
             strange
             that
             he
             should
             assert
             so
             absurd
             and
             unreasonable
             a
             Doctrine
             ,
             as
             Transubstantiation
             is
             .
             But
             there
             is
             nothing
             tending
             to
             that
             in
             the
             places
             cited
             ,
             but
             only
             the
             use
             of
             those
             two
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             for
             the
             main
             force
             of
             all
             ,
             you
             say
             ,
             depends
             upon
             them
             .
             
             So
             that
             if
             we
             can
             give
             a
             good
             account
             of
             them
             ,
             without
             any
             Transubstantiation
             ,
             there
             remains
             no
             difficulty
             at
             all
             in
             these
             words
             of
             
               Gregory
               Nyssen
            
             .
             For
             ,
             we
             deny
             not
             that
             there
             is
             a
             change
             in
             the
             elements
             after
             Consecration
             ,
             but
             we
             say
             ,
             It
             is
             a
             sacramental
             ,
             and
             you
             ,
             That
             it
             is
             a
             
               substantial
               change
            
             ,
             and
             this
             you
             offer
             to
             prove
             from
             these
             two
             words
             here
             used
             in
             reference
             to
             the
             Eucharist
             .
             The
             argument
             commonly
             formed
             by
             your
             Authours
             from
             the
             first
             words
             ,
             is
             ,
             
               Whatsoever
               is
               changed
               ,
               is
               not
               what
               it
               was
               before
               :
            
             which
             we
             readily
             grant
             ,
             so
             far
             as
             the
             change
             is
             ;
             but
             still
             it
             remains
             to
             be
             proved
             ,
             that
             the
             substance
             is
             changed
             in
             it self
             .
             But
             it
             were
             easie
             to
             shew
             ,
             that
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             multitudes
             of
             places
             of
             the
             Fathers
             is
             used
             for
             an
             accidental
             and
             
               relative
               change
            
             ,
             and
             
               Gregory
               Nyssen
            
             himself
             very
             frequently
             uses
             the
             word
             ,
             where
             it
             is
             capable
             of
             no
             other
             sense
             ,
             as
             when
             he
             saith
             ,
             
               Of
               the
               shining
               of
            
             Moses
             
               his
               face
               ,
               that
               it
               was
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
             
               a
               change
               to
               that
               which
               was
               more
               glorious
            
             ;
             and
             when
             he
             affirms
             ,
             
               the
               souls
               of
               men
               by
               the
               Doctrine
               of
               Christ
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               to
               be
               changed
               into
               that
               which
               is
               more
               divine
               .
            
             And
             in
             this
             same
             
               Catechetical
               Oration
            
             he
             uses
             it
             several
             times
             to
             the
             same
             purpose
             ,
             
               about
               the
               change
               which
               shall
               be
               in
               glorified
               bodies
               ,
            
             and
             the
             
               change
               of
               mens
               souls
               by
               Regeneration
            
             :
             But
             I
             need
             not
             insist
             more
             on
             this
             ,
             since
             I
             produced
             before
             the
             confession
             of
             Suarez
             ,
             that
             
               such
               expressions
               are
               more
               accommodated
               to
               an
               accidental
               mutation
               .
            
             Neither
             is
             there
             any
             more
             strength
             in
             the
             other
             word
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             Suarez
             thinks
             this
             comes
             nearer
             the
             matter
             ,
             and
             you
             confidently
             say
             ,
             
               What
               can
               here
               be
               signified
               by
               trans-elementation
               of
               the
               nature
               of
               the
               outward
               element
               ,
               but
               that
               which
               the
               Church
               now
               stiles
               Transubstantiation
               ?
            
             I
             will
             therefore
             shew
             you
             ,
             what
             else
             is
             signified
             by
             that
             word
             which
             Gregory
             used
             ,
             which
             cannot
             be
             properly
             rendred
             trans-elementation
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             doth
             not
             come
             from
             the
             Noune
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             from
             the
             Verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             Greeks
             expound
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             and
             so
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             as
             you
             may
             see
             in
             Suidas
             ,
             and
             others
             .
             So
             that
             it
             imports
             not
             a
             substantial
             ,
             but
             
               an
               accidental
               change
            
             too
             :
             and
             in
             that
             sense
             
               Gregory
               Nyssen
            
             uses
             it
             to
             express
             Regeneration
             by
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             those
             who
             are
             
               trans-elemented
               by
               Regeneration
            
             ;
             Would
             you
             say
             ,
             
             those
             who
             are
             transubstantiated
             by
             it
             ?
             So
             that
             ▪
             neither
             of
             these
             Testimonies
             import
             any
             more
             than
             that
             there
             is
             a
             
               sacramental
               change
            
             in
             the
             elements
             after
             Consecration
             ,
             by
             which
             believers
             are
             made
             partakers
             of
             the
             
               body
               and
               blood
               of
               Christ
            
             ;
             which
             is
             no
             more
             than
             we
             assert
             ,
             and
             falls
             far
             short
             of
             your
             Doctrine
             of
             Transubstantiation
             .
          
           
             Your
             third
             Testimony
             is
             ,
             of
             S.
             Cyril
             of
             Hierusalem
             ,
             which
             you
             would
             make
             us
             believe
             ,
             
               is
               so
               full
               and
               clear
               ,
               that
               no
               Catholick
               could
               express
               his
               own
               ,
            
             
             
               or
               the
               Churches
               belief
               of
               this
               mystery
               ,
               in
               more
               full
               ,
               plain
               ,
               and
               effectual
               terms
               :
            
             Neither
             shall
             I
             here
             stand
             to
             dispute
             the
             reasons
             on
             which
             those
             
               Mystagogical
               discourses
            
             under
             his
             name
             are
             questioned
             ,
             but
             proceed
             to
             the
             consideration
             of
             the
             Testimony
             it self
             .
             Which
             lyes
             in
             these
             words
             ,
             
               He
               that
               changed
               water
               into
               wine
               by
               his
               sole
               will
               (
               at
            
             Cana
             in
             Galilee
             )
             
               doth
               he
               not
               deserve
               our
               belief
               ,
               that
               he
               hath
               also
               changed
               wine
               into
               blood
               ?
            
             
             
               Wherefore
               let
               us
               receive
               with
               all
               assurance
               of
               Faith
               ,
               the
               body
               and
               blood
               of
               Jesus
               Christ.
               Seeing
               
               under
               the
               species
               of
               bread
               the
               body
               is
               given
               ,
               and
               under
               the
               species
               of
               wine
               his
               blood
               is
               given
               ,
               &c.
               knowing
               and
               holding
               for
               certain
               ,
               that
               the
               bread
               which
               we
               see
               ,
               is
               not
               bread
               (
               though
               it
               seem
               to
               the
               tast
               to
               be
               bread
               )
               but
               the
               body
               of
               Jesus
               Christ
               ;
               likewise
               that
               the
               wine
               which
               we
               see
               (
               though
               to
               the
               sense
               it
               seem
               to
               be
               wine
               )
               is
               not
               wine
               for
               all
               that
               ,
               but
               the
               blood
               of
               Jesus
               Christ.
            
             This
             testimony
             you
             have
             patched
             together
             out
             of
             several
             places
             in
             that
             Oration
             ,
             very
             warily
             leaving
             out
             that
             ,
             which
             would
             sufficiently
             clear
             the
             meaning
             of
             S.
             Cyril
             in
             the
             words
             you
             cite
             out
             of
             him
             .
             For
             it
             is
             evident
             ,
             that
             his
             design
             is
             to
             perswade
             the
             Catechumens
             (
             from
             whom
             the
             
               mysterious
               presence
            
             of
             
               Christs
               body
            
             in
             the
             Sacrament
             was
             wont
             to
             be
             concealed
             )
             that
             the
             bread
             and
             wine
             were
             not
             
               meer
               common
               elements
            
             ,
             but
             that
             they
             were
             designed
             for
             a
             greater
             and
             higher
             use
             to
             exhibit
             the
             
               body
               and
               blood
               of
               Christ
               to
               believers
               .
            
             And
             therefore
             he
             saith
             expresly
             ,
             
               Do
               not
               consider
               them
               as
               meer
               bread
               and
               wine
               ,
            
             
             
               for
               they
               are
               the
               body
               and
               blood
               of
               Christ
               ,
               according
               to
               his
               own
               words
               .
            
             By
             which
             it
             is
             plain
             he
             speaks
             of
             the
             
               body
               and
               blood
               of
               Christ
            
             ,
             as
             sacramentally
             ,
             and
             not
             corporeally
             present
             ;
             for
             he
             doth
             not
             oppose
             the
             
               body
               and
               blood
               of
               Christ
            
             ,
             to
             the
             substance
             of
             
               bread
               and
               wine
            
             ,
             but
             to
             
               meer
               bread
               and
               wine
               ,
               i.
               e.
            
             that
             they
             should
             not
             look
             on
             the
             bread
             and
             wine
             as
             
               naked
               signs
            
             ,
             but
             as
             
               signa
               efficacia
            
             ,
             and
             that
             there
             is
             a
             
               real
               presence
            
             of
             Christ
             in
             and
             with
             them
             to
             the
             souls
             of
             believers
             .
             And
             this
             is
             it
             which
             he
             saith
             ,
             
               That
               they
               ought
               not
               to
               make
               a
               question
               of
               ,
               since
               Christ
               said
               ,
               This
               is
               my
               body
               ,
               and
               this
               is
               my
               blood
               .
               For
               if
               he
               could
               by
               his
               will
               turn
               the
               water
               into
               wine
               ,
               Shall
               we
               not
               believe
               him
               ,
               that
               he
               can
               change
               his
               wine
               into
               his
               blood
               ?
            
             And
             after
             adds
             ,
             
               That
               under
               the
               symbols
               of
               bread
               and
               wine
               ,
               the
               body
               and
               blood
               of
               Christ
               is
               given
               ,
               that
               thou
               mayest
               be
               a
               partaker
               both
               of
               his
               body
               and
               blood
               .
            
             You
             render
             this
             
               under
               the
               species
               or
               form
               of
               bread
               and
               wine
            
             in
             Cyril
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             that
             which
             is
             
               the
               figure
               or
               representation
               of
               the
               body
               and
               blood
               of
               Christ
            
             ;
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             taken
             in
             your
             sense
             for
             the
             
               external
               accidents
            
             ,
             which
             you
             call
             the
             species
             ,
             but
             for
             that
             which
             doth
             figure
             or
             represent
             ;
             
             for
             in
             his
             next
             Catechetical
             discourse
             he
             calls
             the
             
               bread
               and
               wine
               ,
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               the
               figure
               of
               the
               body
               and
               blood
               of
               Christ
               ,
            
             and
             this
             Theophylact
             ,
             and
             those
             who
             assert
             Transubstantiation
             ,
             deny
             that
             the
             
               bread
               and
               wine
            
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             ,
             where
             there
             are
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             there
             must
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             must
             answer
             to
             them
             ;
             if
             Cyril
             therefore
             makes
             the
             
               bread
               and
               wine
            
             to
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             he
             must
             make
             the
             
               body
               and
               blood
               of
               Christ
            
             to
             be
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             consequently
             they
             cannot
             be
             the
             
               very
               body
               and
               blood
               of
               Christ
            
             in
             your
             sense
             .
             This
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             here
             have
             the
             same
             signification
             ,
             and
             are
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             so
             when
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             his
             meaning
             cannot
             be
             ,
             under
             the
             
               accidents
               of
               bread
               and
               wine
            
             the
             
               body
               and
               blood
               of
               Christ
            
             is
             present
             in
             your
             sense
             ,
             for
             he
             speaks
             of
             such
             a
             presence
             as
             hath
             relation
             to
             the
             receiver
             ,
             and
             not
             to
             the
             elements
             ;
             for
             he
             saith
             ,
             
               Vnder
               the
               type
               of
               bread
               and
               wine
               ,
               the
               body
               and
               blood
               of
               Christ
               is
               given
               to
               thee
               .
            
             For
             otherwise
             it
             had
             been
             far
             more
             to
             his
             purpose
             to
             have
             said
             absolutely
             ,
             that
             under
             the
             species
             of
             bread
             and
             wine
             ,
             the
             
               body
               and
               blood
               of
               Christ
               is
               substantially
               present
            
             ;
             but
             ,
             when
             he
             saith
             ,
             
               only
               that
               it
               is
               given
               to
               the
               receiver
               ,
            
             it
             doth
             not
             belong
             to
             such
             a
             
               corporeal
               presence
            
             as
             you
             dream
             of
             ,
             but
             to
             such
             a
             real
             and
             
               spiritual
               presence
            
             ,
             whereby
             believers
             are
             make
             partakers
             of
             the
             body
             and
             
               blood
               of
               Christ.
            
             And
             therefore
             Cyril
             is
             in
             this
             well
             explained
             by
             that
             of
             
               Tertullian
               ,
               Hoc
               est
               corpus
               meum
               ,
               id
               est
               ,
               figura
               corpus
               mei
               ,
               This
               is
               my
               body
               ,
            
             i.
             e.
             
               the
               figure
               of
               my
               body
            
             ,
             
             which
             is
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             by
             that
             of
             S.
             
               Austin
               ,
               Non
               dubitavit
               Dominus
               dicere
               ,
               Hoc
               est
               corpus
               meum
               ,
               cum
               daret
               signum
               
               corporis
               sui
               ,
               Christ
               did
               not
               scruple
               to
               say
               ,
               This
               is
               my
               body
               ,
               when
               he
               gave
               the
               figure
               of
               his
               body
               :
            
             
             And
             elsewhere
             speaking
             of
             Judas
             his
             being
             present
             
               ad
               convivium
               in
               quo
               corporis
               &
               sanguinis
               sui
               figuram
               discipulis
               commendavit
               &
               tradidit
               ,
            
             at
             that
             Supper
             in
             which
             
               Christ
               commended
               and
               delivered
               to
               his
               Disciples
               the
               figure
               of
               his
               body
               and
               blood
               .
            
             So
             that
             hitherto
             there
             is
             nothing
             in
             the
             testimony
             of
             Cyril
             ,
             importing
             Transubstantiation
             .
             But
             it
             may
             be
             you
             think
             ,
             there
             is
             more
             force
             in
             it
             ,
             where
             he
             saith
             ,
             That
             
               we
               must
               not
               believe
               our
               senses
               ,
               that
               that
               which
               we
               see
               is
               not
               bread
               ,
               though
               it
               seem
               to
               the
               tast
               to
               be
               so
               ,
               &c.
               
            
             As
             to
             which
             I
             answer
             ,
             That
             this
             place
             of
             Cyril
             must
             be
             explained
             by
             that
             which
             went
             before
             it
             ,
             wherein
             he
             said
             ,
             
               That
               we
               must
               not
               judge
               it
               to
               be
               meer
               bread
               ,
               and
               meer
               wine
               .
            
             For
             ,
             although
             sense
             be
             a
             sufficient
             judge
             of
             that
             which
             it
             sees
             and
             tasts
             ,
             yet
             it
             cannot
             be
             a
             judge
             of
             that
             which
             is
             exhibited
             by
             that
             which
             is
             
               seen
               and
               tasted
            
             ;
             therefore
             ,
             though
             to
             the
             tast
             ,
             it
             seems
             to
             be
             nothing
             but
             common
             
               bread
               and
               wine
            
             ,
             yet
             they
             ought
             to
             believe
             that
             it
             is
             the
             communion
             of
             the
             
               body
               and
               blood
               of
               Christ.
            
             So
             that
             this
             is
             not
             to
             be
             understood
             of
             the
             elements
             themselves
             ,
             but
             of
             the
             mystical
             and
             
               sacramental
               nature
            
             of
             them
             .
             And
             ,
             as
             
               Cardinal
               Perron
            
             hath
             observed
             ,
             
               It
               is
               an
               usual
               thing
               ,
               for
               the
               greater
               Emphasis
               sake
               ,
               to
               deny
               that
               to
               be
               ,
               which
               is
               meant
               only
               respectively
               ;
               or
               to
               express
               the
               affirmation
               and
               denyal
               of
               some
               qualities
               ,
               by
               the
               affirmation
               or
               denyal
               of
               the
               substances
               themselves
               :
            
             as
             in
             that
             of
             
               Tully
               ,
               Memmius
               semper
               est
               Memmius
               ,
            
             for
             one
             ;
             that
             in
             S.
             
               Ambrose
               ,
               Ego
               non
               sum
               ego
               ,
            
             for
             the
             other
             :
             and
             in
             many
             other
             instances
             to
             the
             same
             purposes
             ,
             in
             which
             he
             saith
             ,
             
               Though
               the
               substance
               seem
               to
               be
               denied
               ,
               yet
               only
               some
               quality
               is
               understood
               by
               it
               .
            
             So
             when
             Cyril
             here
             saith
             ,
             
               That
               bread
               is
               not
               bread
               ,
               &c.
            
             he
             means
             not
             by
             it
             any
             alteration
             of
             the
             substance
             of
             it
             ,
             but
             that
             it
             is
             not
             that
             
               common
               bread
            
             which
             it
             was
             before
             ,
             and
             as
             our
             sight
             and
             tast
             judge
             it
             still
             to
             be
             .
             And
             what
             he
             saith
             here
             of
             the
             bread
             in
             the
             Eucharist
             ,
             he
             said
             the
             same
             before
             of
             the
             Chrism
             ,
             where
             he
             compares
             them
             both
             together
             .
             For
             (
             saith
             he
             )
             
               do
               not
               think
               that
               to
               be
               meer
               oyntment
               ;
               for
               as
               the
               bread
               of
               the
               Eucharist
               after
               the
               invocation
               of
               the
               Holy
               Spirit
               ,
            
             
             
               is
               no
               longer
               bread
               ,
               but
               the
               body
               of
               Christ
               ;
               so
               this
               holy
               oyntment
               ,
               is
               no
               longer
               meer
               ,
               or
               common
               oyntment
               ,
               after
               it
               is
               consecrated
               ,
               but
               a
               gift
               of
               Christ
               ,
               and
               the
               Holy
               Spirit
               ;
               being
               effectual
               through
               the
               presence
               of
               his
               divine
               nature
               .
            
             May
             not
             you
             then
             as
             well
             prove
             a
             Transubstantiation
             here
             as
             in
             the
             Eucharist
             ,
             since
             he
             parallels
             these
             two
             so
             exactly
             together
             ?
             And
             so
             elsewhere
             he
             speaks
             concerning
             Baptism
             ,
             
             
               That
               they
               ought
               not
               to
               look
               on
               it
               as
               meer
               water
               ,
               but
               as
               spiritual
               grace
            
             ;
             so
             that
             he
             means
             not
             a
             
               substantial
               change
            
             in
             the
             Eucharist
             ,
             any
             more
             than
             in
             the
             other
             ,
             but
             only
             relative
             and
             sacramental
             .
          
           
             Neither
             can
             any
             thing
             more
             be
             inferred
             from
             your
             testimonies
             out
             of
             your
             last
             Authour
             S.
             Ambrose
             ,
             
             
             there
             being
             nothing
             at
             all
             in
             the
             words
             you
             produce
             ,
             which
             implies
             any
             
               substantial
               change
            
             in
             the
             elements
             ;
             for
             ,
             although
             it
             be
             only
             sacramental
             ,
             yet
             it
             may
             be
             truly
             said
             ,
             
               It
               is
               no
               longer
               that
               which
               nature
               hath
               framed
               it
               (
               viz.
            
             meer
             bread
             and
             wine
             )
             
               but
               that
               which
               the
               benediction
               of
               consecration
               hath
               made
               it
               to
               be
               :
            
             which
             I
             grant
             to
             be
             the
             body
             and
             blood
             of
             Christ
             ,
             but
             not
             in
             your
             gross
             and
             corporeal
             sense
             .
             
             So
             S.
             Chrysostome
             saith
             of
             Baptism
             ,
             
               That
               its
               virtue
               is
               so
               great
               ,
               it
               doth
               not
               suffer
               men
               to
               be
               men
            
             ;
             Will
             you
             therefore
             say
             ,
             it
             transubstantiates
             them
             ?
             But
             you
             add
             further
             out
             of
             him
             ,
             that
             he
             saith
             ,
             
               The
               force
               of
               benediction
               is
               greater
               than
               that
               of
               nature
               ,
               seeing
               by
               that
               nature
               it self
               is
               often
               changed
               ?
            
             And
             so
             we
             assert
             too
             ,
             that
             the
             
             force
             of
             benediction
             far
             exceeds
             that
             of
             nature
             ,
             which
             can
             so
             alter
             
               common
               elements
            
             ,
             as
             by
             the
             use
             of
             them
             ,
             to
             make
             us
             partakers
             of
             the
             body
             and
             blood
             of
             Christ.
             Your
             last
             words
             are
             out
             of
             the
             counterfeit
             S.
             Ambrose
             ,
             which
             are
             only
             general
             ,
             
             
               viz.
               this
               bread
               ,
               is
               bread
               before
               the
               words
               of
               the
               Sacrament
               ,
               but
               when
               consecration
               comes
               ,
               of
               bread
               ,
               it
               is
               made
               the
               flesh
               of
               Christ.
            
             This
             we
             deny
             not
             ,
             but
             the
             dispute
             is
             about
             the
             sense
             in
             which
             it
             is
             made
             so
             ,
             whether
             by
             a
             
               substantial
               change
            
             of
             the
             bread
             into
             the
             body
             of
             Christ
             :
             and
             that
             this
             cannot
             be
             this
             Authour's
             meaning
             ,
             appears
             by
             those
             known
             words
             which
             are
             used
             by
             him
             ,
             speaking
             of
             the
             efficacy
             of
             Christs
             power
             in
             the
             Sacrament
             ,
             whereby
             he
             can
             make
             ,
             
               ut
               sint
               quae
               erant
               &
               in
               aliud
               commutentur
               ,
               that
               they
               might
               be
               what
               they
               were
               ,
               and
               yet
               be
               changed
               into
               something
               else
               .
            
             And
             ,
             although
             a
             great
             Controversie
             hath
             been
             raised
             about
             the
             reading
             of
             these
             words
             ,
             yet
             this
             reading
             is
             not
             only
             justified
             by
             many
             Authours
             of
             competent
             Antiquity
             ,
             but
             by
             two
             MSS.
             in
             the
             
               K.
               of
               France's
               Library
            
             ,
             besides
             many
             others
             elsewhere
             ,
             and
             all
             editions
             ,
             but
             that
             at
             Rome
             ,
             and
             others
             which
             follow
             it
             .
             So
             that
             this
             Authour
             plainly
             asserts
             ,
             that
             the
             substance
             of
             the
             elements
             does
             remain
             still
             ,
             and
             therefore
             can
             only
             be
             understood
             of
             a
             
               sacramental
               change
            
             .
          
           
             Thus
             I
             have
             ,
             to
             satisfie
             you
             ,
             examined
             your
             testimonies
             in
             behalf
             of
             Transubstantiation
             ;
             but
             whereas
             you
             referr
             me
             for
             more
             to
             Bellarmin
             and
             other
             
               Catholick
               Authours
            
             ,
             I
             shall
             referr
             you
             for
             Answer
             to
             those
             no
             less
             
               Catholick
               Authours
            
             ,
             though
             no
             believers
             of
             Transubstantiation
             ,
             who
             have
             taken
             large
             and
             excellent
             pains
             in
             answering
             what
             they
             have
             brought
             ;
             either
             from
             Scripture
             or
             Antiquity
             .
             But
             you
             ,
             having
             done
             your
             best
             in
             the
             latter
             ,
             come
             at
             last
             to
             the
             former
             ;
             but
             so
             pitifully
             manage
             your
             business
             as
             to
             Scripture
             ,
             that
             it
             had
             been
             more
             for
             the
             interest
             of
             your
             cause
             ,
             you
             had
             never
             medled
             with
             it
             .
             For
             you
             only
             say
             ,
             
               That
               the
               words
               of
               Scripture
               ,
               taken
               in
               their
               proper
               and
               litteral
               sense
               ,
               do
               evidently
               shew
               ,
               that
               the
               only
               substance
               which
               is
               delivered
               in
               this
               Sacrament
               ,
               is
               the
               body
               of
               Christ
               ,
               and
               that
               the
               substance
               of
               bread
               is
               no
               more
               there
               .
            
             And
             all
             this
             comes
             only
             from
             hence
             ,
             because
             Christ
             saith
             ,
             
               This
               is
               my
               body
            
             ,
             which
             you
             parallel
             with
             one
             ,
             
               pointing
               to
               a
               hogshead
               of
               wine
               ,
               saying
               ,
               This
               is
               wine
               ;
               and
               with
               one
               holding
               up
               a
               purse
               full
               of
               mony
               ,
               saying
               ,
               This
               is
               gold
               :
               who
               if
               they
               intend
               to
               speak
               truth
               ,
               must
               signifie
               ,
               that
               the
               only
               liquor
               contained
            
             sub
             propriâ
             formâ
             ,
             
               in
               the
               hogshead
               is
               wine
               ;
               and
               all
               the
               mony
               in
               the
               purse
               ,
               gold
               .
            
             But
             how
             weak
             this
             is
             ,
             will
             easily
             appear
             ,
             1.
             
             That
             you
             take
             it
             for
             granted
             ,
             that
             the
             expression
             of
             Christ
             is
             not
             at
             all
             figurative
             ,
             but
             of
             the
             same
             nature
             with
             those
             Propositions
             you
             mention
             ,
             whereas
             it
             is
             largely
             proved
             ,
             from
             the
             nature
             of
             a
             Sacrament
             ,
             from
             many
             parallel
             expressions
             in
             Scripture
             ,
             from
             evidence
             of
             
               Antiquity
               ,
               Sense
            
             ,
             and
             Reason
             ,
             that
             these
             words
             of
             Christ
             cannot
             be
             otherwise
             than
             figuratively
             understood
             .
             2.
             
             You
             suppose
             that
             Christ
             must
             speak
             of
             the
             
               individual
               bread
            
             ,
             when
             he
             said
             ,
             
               This
               is
               my
               body
            
             ,
             as
             our
             parallel
             instances
             are
             of
             such
             individuals
             as
             are
             pointed
             to
             .
             But
             Bellarmin
             will
             tell
             you
             ,
             
               That
               if
               Christ
               had
               spoken
               of
               the
               bread
               ,
               when
               he
               said
               ,
               This
               is
               my
               body
               ,
            
             absurdissima
             esset
             locutio
             ,
             
               it
               had
               been
               a
               most
               absurd
               speech
               .
            
             And
             Vasquez
             saith
             ,
             
               If
               the
               Pronoune
            
             Hoc
             ,
             
               This
               ,
               should
               relate
               to
               the
               bread
               ,
            
             
             
               he
               confesses
               ,
               that
               by
               virtue
               of
               those
               words
               ,
               there
               could
               be
               no
               substantial
               change
               made
               in
               it
               ;
               for
               the
               bread
               must
               remain
               still
               .
            
             So
             that
             by
             the
             confession
             of
             your
             own
             Authours
             ,
             your
             parallel
             is
             absurd
             ,
             and
             destructive
             to
             the
             Doctrine
             of
             Transubstantiation
             .
          
           
             The
             third
             errour
             of
             a
             
               General
               Council
            
             confirmed
             by
             the
             Pope
             ,
             which
             his
             Lordship
             insists
             on
             ,
             
             is
             ,
             
               That
               of
               administring
               the
               B.
               Sacrament
               to
               the
               Laiety
               under
               one
               kind
               only
               .
            
             Of
             this
             he
             had
             spoken
             .
             before
             ;
             and
             thither
             you
             
             referr
             us
             for
             your
             Answer
             ;
             but
             I
             purposely
             omitted
             the
             handling
             it
             there
             ,
             because
             it
             comes
             in
             more
             properly
             in
             this
             place
             .
             There
             his
             Lordship
             hath
             these
             words
             :
             
               To
               break
               Christs
               Institution
               is
               a
               damnable
               errour
               ,
            
             
             
               and
               so
               confessed
               by
            
             Stapleton
             .
             
               The
               Council
               of
            
             Constance
             
               is
               bold
               ,
               and
               defines
               peremptorily
               ,
               that
               to
               communicate
               in
               both
               kinds
               is
               not
               necessary
               ,
               with
               a
            
             non
             obstante
             
               to
               the
               Institution
               of
               Christ
               ;
               and
               although
            
             Bellarmin
             
               answers
               ,
               that
               the
            
             non
             obstante
             
               only
               belongs
               to
               the
               time
               of
               receiving
               it
               after
               supper
               ,
            
             yet
             his
             Lordship
             shews
             
               from
               the
               words
               of
               the
               Council
               ,
               that
               the
            
             non
             obstante
             
               must
               relate
               to
               both
               clauses
               foregoing
               ,
               and
               hath
               as
               much
               force
               against
               receiving
               under
               both
               kinds
               ,
               as
               against
               receiving
               after
               supper
               .
               Yea
               ,
               and
               the
               after
               words
               of
               the
               Council
               couple
               both
               together
               ,
               in
               this
               reference
               ;
               for
               it
               follows
               ,
            
             &
             similiter
             ,
             
               And
               so
               likewise
               ,
               though
               in
               the
               Primitive
               Church
               ,
            
             &c.
             
             
               And
               a
               man
               by
               the
               definition
               of
               this
               Council
               may
               be
               an
               Heretick
               for
               standing
               to
               Christs
               Institution
               ,
               in
               the
               very
               matter
               of
               the
               Sacrament
               :
               And
               the
               Churches
               Law
               for
               one
               kind
               may
               not
               be
               refused
               ,
               but
               Christs
               Institution
               under
               both
               kinds
               may
               .
               And
               yet
               this
               Council
               did
               not
               err
               ;
               no
               ,
               take
               heed
               of
               it
               .
            
             But
             all
             this
             cannot
             perswade
             you
             ,
             
               That
               the
            
             non
             obstante
             
               relates
               to
               any
               thing
               but
               to
               the
               receiving
               after
               supper
               :
            
             which
             I
             much
             wonder
             at
             ,
             
             since
             the
             design
             of
             the
             Decree
             of
             the
             Council
             was
             not
             to
             determine
             so
             much
             concerning
             the
             time
             of
             receiving
             ,
             as
             the
             kinds
             in
             which
             it
             was
             to
             be
             received
             .
             Now
             to
             have
             said
             point-blank
             ,
             that
             ,
             notwithstanding
             the
             
               Institution
               of
               Christ
            
             to
             the
             contrary
             ,
             they
             decreed
             that
             the
             Sacrament
             should
             be
             received
             in
             one
             kind
             only
             ,
             would
             have
             been
             too
             plain
             and
             gross
             :
             and
             therefore
             they
             fetch
             it
             about
             with
             a
             compass
             ,
             and
             put
             in
             something
             not
             so
             much
             controverted
             then
             ,
             the
             better
             to
             disguise
             the
             opposition
             between
             their
             Decree
             and
             
               Christs
               Institution
            
             .
             But
             yet
             by
             the
             adding
             the
             administration
             in
             both
             kinds
             to
             the
             time
             of
             receiving
             ,
             and
             the
             
               non
               obstante
            
             following
             both
             ,
             
             and
             the
             decree
             being
             against
             that
             which
             is
             acknowledged
             to
             have
             been
             
               done
               by
               Christ
            
             ,
             nothing
             can
             be
             more
             evident
             ,
             then
             that
             the
             sense
             of
             the
             Decree
             implyes
             a
             
               non
               obstante
            
             to
             
               Christs
               Institution
            
             .
             For
             otherwise
             ,
             To
             what
             purpose
             do
             they
             say
             ,
             
               Although
               Christ
               administred
               the
               Sacrament
               in
               both
               kinds
               ,
               and
               although
               the
               Primitive
               Church
               so
               received
               it
               ,
            
             if
             they
             did
             not
             intend
             to
             decree
             something
             contrary
             to
             that
             administration
             and
             the
             practise
             of
             the
             
               Primitive
               Church
            
             ?
             Therefore
             ,
             whether
             by
             the
             meer
             form
             of
             words
             the
             
               non
               obstante
            
             doth
             relate
             to
             
               Christs
               Institution
            
             or
             no
             ,
             is
             not
             material
             ,
             since
             the
             Decree
             it self
             is
             directly
             opposite
             to
             it
             .
             Although
             therefore
             
               they
               did
               not
               put
               receiving
               in
               one
               kind
               immediately
               after
               the
            
             non
             obstante
             (
             which
             is
             that
             you
             object
             )
             
               as
               they
               do
               ,
               not
               consecrating
               after
               supper
               ,
               and
               receiving
               fasting
               ,
            
             yet
             the
             force
             of
             it
             reacheth
             to
             what
             follows
             after
             :
             as
             not
             only
             appears
             by
             the
             connexion
             
               And
               likewise
            
             ,
             but
             chiefly
             by
             the
             scope
             of
             the
             Decree
             it self
             .
             For
             the
             Proctors
             of
             the
             
               Council
               ,
               Henricus
               de
               Piro
            
             ,
             and
             
               Johannes
               de
               Scribanis
            
             ,
             in
             their
             ●uthentick
             Instrument
             ,
             never
             exhibited
             any
             Controversie
             at
             all
             concerning
             the
             time
             of
             receiving
             ,
             but
             only
             concerning
             the
             Communion
             in
             
               both
               kinds
               ,
               because
               ,
               they
               said
               ,
               there
               was
               an
               ill
               custome
            
             (
             so
             the
             observing
             
               Christs
               Institution
            
             was
             call'd
             )
             
               for
               some
               Priests
               to
               give
               the
               Cup
               to
               the
               Laity
               ,
               therefore
               they
               desired
               the
               Council
               ,
            
             &c.
             
             So
             that
             it
             appears
             ,
             this
             bringing
             in
             the
             time
             of
             receiving
             ,
             was
             only
             the
             artifice
             of
             the
             contrivers
             of
             the
             Decree
             ,
             that
             they
             might
             with
             less
             noise
             and
             clamour
             thwart
             the
             plain
             Institution
             of
             Christ.
             And
             accordingly
             it
             appears
             by
             the
             title
             of
             the
             Decree
             ,
             that
             the
             intent
             of
             it
             was
             to
             forbid
             the
             
               giving
               
               the
               Sacrament
               to
               the
               people
               in
               both
               kinds
               ,
            
             and
             so
             Carranza
             delivereth
             the
             Canon
             it self
             .
             
             
               Praecipimus
               sub
               poenâ
               excommunicationis
               ,
               quòd
               nullus
               presbyter
               communicet
               populum
               sub
               utrâque
               specie
               panis
               &
               vini
               .
            
             Indeed
             ,
             in
             the
             late
             editions
             of
             the
             Councils
             by
             Binius
             ,
             a
             complaint
             is
             supposed
             to
             be
             made
             concerning
             the
             celebrating
             the
             Sacrament
             after
             Supper
             by
             some
             which
             he
             seems
             to
             take
             out
             of
             Cochlaeus
             ,
             
             as
             appears
             by
             his
             notes
             ;
             but
             in
             the
             Instrument
             it self
             nothing
             appears
             of
             that
             nature
             ,
             and
             since
             the
             Decree
             contains
             nothing
             against
             that
             custom
             as
             well
             as
             the
             other
             ;
             it
             seems
             probable
             ,
             that
             this
             was
             made
             use
             of
             the
             better
             to
             bring
             on
             the
             other
             .
             But
             ,
             whether
             it
             were
             so
             or
             no
             ,
             is
             not
             very
             much
             material
             ;
             for
             however
             the
             Council
             confessing
             that
             
               Christ
               did
               so
               administer
               it
            
             ,
             and
             that
             it
             was
             the
             
               custom
               of
               the
               Primitive
               Church
            
             ,
             their
             prohibiting
             of
             it
             doth
             in
             its
             own
             nature
             imply
             a
             
               non
               obstante
            
             to
             the
             Institution
             of
             Christ.
             
          
           
             
             But
             this
             is
             that
             you
             stiffly
             deny
             ,
             
               in
               saying
               ,
               That
               neither
               the
               Decree
               of
               the
               Council
               ,
            
             
             
               nor
               the
               practise
               of
               the
               Church
               in
               administring
               under
               one
               kind
               is
               contrary
               to
               the
               Institution
               and
               ordination
               of
               Christ.
               For
               ,
            
             say
             you
             ,
             
               to
               shew
               this
               ,
               the
               Bishop
               should
               have
               made
               it
               appear
               that
               Christ
               did
               so
               institute
               this
               Sacrament
               of
               his
               last
               supper
               ,
               that
               he
               would
               not
               have
               one
               part
               to
               be
               administred
               without
               the
               other
               ,
               or
               that
               he
               would
               not
               have
               one
               part
               to
               be
               taken
               without
               the
               other
               .
               And
               it
               cannot
               be
               proved
               that
               Laymen
               are
               bound
               to
               receive
               in
               both
               kinds
               ,
               from
               those
               words
               ,
               Drink
               ye
               all
               of
               this
               ;
               For
               if
               this
               were
               a
               command
               and
               not
               a
               Counsel
               ,
               it
               was
               given
               to
               the
               Apostles
               who
               all
               drunk
               of
               the
               Chalice
               .
            
             So
             that
             the
             state
             of
             the
             Question
             is
             this
             ,
             Whether
             the
             Primitive
             Institution
             be
             universally
             obligatory
             to
             all
             Christians
             or
             no
             ?
             For
             you
             suppose
             ,
             that
             either
             it
             was
             only
             a
             Counsel
             ,
             or
             else
             it
             had
             particular
             reference
             to
             the
             Apostles
             .
             For
             the
             clearing
             therefore
             of
             this
             Question
             ,
             there
             are
             but
             two
             wayes
             whereby
             we
             can
             judge
             of
             the
             obligatory
             nature
             of
             such
             Institutions
             ;
             either
             by
             an
             express
             declaration
             of
             the
             will
             of
             the
             first
             Institutor
             ,
             or
             by
             the
             Vniversal
             sense
             of
             the
             Church
             concerning
             the
             nature
             of
             that
             Institution
             .
             And
             if
             these
             two
             appear
             evident
             in
             this
             present
             case
             ,
             you
             will
             have
             no
             cause
             to
             question
             ,
             but
             the
             
               communion
               in
               one
               kind
               is
               a
               violation
               of
               the
               Institution
               of
               Christ.
            
             There
             are
             two
             wayes
             whereby
             we
             may
             judge
             what
             the
             will
             of
             the
             Legislator
             is
             :
             First
             ,
             by
             an
             
               express
               positive
               command
            
             .
             Secondly
             ,
             by
             an
             
               unalterable
               reason
            
             on
             which
             the
             Institution
             is
             founded
             .
             Now
             that
             both
             these
             are
             clear
             in
             the
             case
             of
             Communion
             in
             both
             kinds
             I
             now
             come
             to
             manifest
             .
             First
             ,
             by
             a
             
               positive
               command
            
             .
             For
             although
             we
             grant
             a
             difference
             between
             an
             Institution
             and
             a
             command
             ,
             in
             this
             respect
             ,
             that
             the
             Institution
             properly
             respects
             the
             thing
             ,
             and
             a
             command
             the
             person
             ;
             and
             that
             an
             Institution
             ,
             barely
             considered
             as
             such
             ,
             doth
             not
             bind
             all
             persons
             to
             the
             observance
             of
             it
             ;
             as
             we
             say
             ,
             Matrimony
             is
             Instituted
             by
             God
             ,
             but
             do
             not
             thence
             assert
             that
             all
             persons
             are
             bound
             to
             it
             ,
             but
             yet
             take
             an
             Institution
             as
             it
             referrs
             to
             persons
             ,
             and
             so
             it
             is
             aequipollent
             with
             a
             command
             .
             And
             so
             
               Christs
               Instituting
            
             that
             all
             who
             believe
             should
             be
             baptized
             ,
             is
             of
             the
             nature
             of
             a
             command
             to
             that
             purpose
             .
             But
             here
             is
             a
             great
             difference
             to
             be
             made
             between
             such
             things
             as
             were
             done
             at
             the
             Institution
             ,
             and
             such
             things
             as
             were
             Instituted
             to
             be
             done
             afterwards
             .
             Thus
             Christ
             washed
             his
             
               Disciples
               feet
            
             ,
             administred
             
               after
               Supper
            
             ,
             and
             only
             to
             twelve
             ;
             but
             it
             doth
             not
             follow
             that
             these
             circumstances
             must
             be
             still
             observed
             ,
             because
             though
             they
             were
             done
             then
             at
             that
             celebration
             ,
             yet
             Christ
             doth
             not
             Institute
             or
             appoint
             the
             doing
             of
             them
             ,
             when
             ever
             that
             Sacrament
             should
             be
             administred
             afterwards
             .
             For
             we
             are
             to
             consider
             ,
             that
             though
             there
             were
             some
             things
             peculiar
             to
             the
             first
             Institution
             ,
             yet
             the
             main
             of
             it
             was
             intended
             for
             the
             
             Church
             in
             all
             following
             times
             .
             Or
             else
             we
             must
             make
             the
             celebration
             of
             the
             Eucharist
             it self
             to
             be
             a
             meer
             arbitrary
             thing
             .
             Which
             if
             it
             be
             not
             ,
             there
             must
             lye
             an
             obligation
             on
             men
             for
             the
             participation
             of
             it
             ;
             now
             this
             obligation
             must
             suppose
             a
             Law
             ,
             and
             therefore
             we
             have
             gained
             this
             ,
             that
             the
             Institution
             of
             the
             Eucharist
             doth
             imply
             a
             command
             for
             its
             observation
             in
             the
             Church
             .
             So
             that
             this
             action
             of
             Christ
             was
             not
             meerly
             a
             matter
             of
             Counsel
             ,
             but
             there
             is
             something
             in
             it
             perpetually
             obligatory
             :
             Because
             it
             was
             not
             a
             peculiar
             rite
             appropriated
             to
             the
             present
             time
             ,
             but
             intended
             for
             the
             future
             ages
             of
             the
             Church
             .
             This
             being
             proved
             in
             the
             General
             ,
             that
             there
             is
             a
             perpetually
             obligatory
             command
             ,
             implyed
             in
             the
             Institution
             ;
             we
             are
             now
             to
             enquire
             ,
             How
             far
             this
             command
             extends
             ?
             Whether
             it
             extended
             only
             to
             the
             Apostles
             ,
             or
             else
             to
             all
             believers
             ?
             That
             it
             was
             administred
             then
             to
             the
             Apostles
             only
             is
             granted
             ,
             but
             the
             Question
             is
             ,
             In
             what
             capacity
             it
             was
             administred
             to
             them
             ,
             Whether
             only
             as
             Apostles
             ,
             or
             as
             Believers
             ?
             and
             that
             must
             be
             judged
             by
             the
             intention
             of
             the
             Institution
             ,
             Whether
             it
             were
             of
             that
             nature
             as
             to
             respect
             their
             
               Apostolical
               office
            
             ,
             or
             else
             some
             thing
             which
             would
             be
             common
             with
             them
             to
             all
             other
             Believers
             to
             the
             worlds
             end
             ?
             If
             it
             were
             only
             and
             wholly
             proper
             to
             the
             Apostles
             ,
             there
             can
             be
             no
             reason
             given
             ,
             why
             the
             Institution
             of
             the
             Sacrament
             should
             continue
             after
             their
             times
             :
             neither
             could
             any
             other
             but
             the
             Apostles
             have
             any
             right
             ,
             either
             to
             administer
             or
             to
             receive
             it
             .
             It
             follows
             then
             ,
             that
             this
             Sacrament
             was
             not
             instituted
             meerly
             for
             the
             Apostles
             ;
             if
             not
             for
             them
             meerly
             ,
             then
             what
             was
             contained
             in
             the
             Institution
             doth
             concern
             others
             as
             well
             as
             them
             .
             Now
             there
             are
             four
             things
             commanded
             in
             the
             
               Institution
               ,
               Take
               ,
               eat
               ,
               drink
               ye
               all
               of
               this
               ,
               and
               ,
               This
               do
               in
               remembrance
               of
               me
               .
            
             If
             the
             Institution
             doth
             not
             meerly
             respect
             the
             Apostles
             as
             such
             but
             others
             also
             ,
             then
             some
             of
             these
             things
             at
             least
             must
             extend
             to
             others
             too
             considered
             as
             Believers
             .
             And
             if
             some
             ,
             why
             not
             all
             of
             them
             ?
             Were
             the
             Apostles
             considered
             as
             Believers
             ,
             when
             they
             were
             bid
             
               to
               take
               and
               eat
            
             ?
             and
             as
             Apostles
             ,
             when
             Christ
             said
             ,
             
               drink
               ye
               all
               of
               this
            
             ?
             What
             reasonable
             pretext
             can
             be
             imagin'd
             for
             such
             a
             groundless
             fancy
             ?
             If
             they
             were
             not
             considered
             as
             Believers
             ,
             when
             Christ
             said
             
               take
               ,
               eat
            
             ;
             by
             what
             right
             can
             any
             
               Believers
               take
            
             and
             eat
             ?
             if
             they
             were
             then
             ,
             so
             were
             they
             likewise
             afterwards
             ,
             when
             
               Christ
               said
               to
               them
               ,
               Drink
               ye
               all
               of
               this
               .
            
             As
             far
             therefore
             as
             I
             can
             possibly
             see
             ,
             you
             must
             either
             admit
             the
             people
             to
             
               drinking
               all
               of
               this
            
             ,
             or
             else
             deprive
             them
             of
             their
             right
             of
             
               taking
               and
               eating
            
             .
             And
             if
             you
             did
             speak
             consistently
             ,
             you
             must
             say
             ,
             that
             the
             peoples
             being
             admitted
             at
             all
             to
             the
             Eucharist
             is
             an
             act
             of
             favour
             and
             indulgence
             in
             the
             Church
             ,
             but
             not
             necessary
             by
             any
             command
             of
             Christ
             ,
             the
             Eucharist
             being
             administred
             to
             the
             Apostles
             and
             not
             the
             people
             ;
             and
             therefore
             it
             being
             indulgence
             to
             admit
             them
             at
             all
             ,
             it
             is
             in
             the
             Churches
             power
             to
             admit
             as
             far
             and
             to
             what
             she
             pleases
             .
             This
             is
             the
             only
             rational
             way
             I
             can
             imagine
             ,
             whereby
             you
             may
             defend
             the
             excluding
             the
             people
             from
             the
             Cup
             :
             But
             this
             you
             dare
             not
             say
             ;
             and
             therefore
             are
             put
             to
             the
             weakest
             shifts
             imaginable
             to
             reconcile
             it
             with
             the
             Institution
             of
             Christ.
             
          
           
             Some
             therefore
             say
             ,
             
             
               That
               all
               these
               are
               words
               only
               of
               invitation
               and
               not
               of
               command
               ,
               and
               that
               they
               only
               give
               a
               right
               ,
               and
               not
               oblige
               men
               to
               do
               it
               .
            
             But
             if
             these
             be
             only
             words
             of
             invitation
             ,
             what
             precept
             is
             there
             any
             where
             extant
             for
             the
             celebration
             of
             the
             Eucharist
             ?
             That
             they
             are
             an
             invitation
             we
             deny
             not
             ;
             but
             we
             say
             they
             are
             such
             an
             invitation
             as
             imply
             a
             duty
             to
             come
             ,
             too
             .
             When
             a
             Father
             bids
             his
             Children
             come
             and
             sit
             down
             at
             
               Table
               ,
               take
               and
               eat
            
             their
             meat
             :
             this
             is
             an
             invitation
             ,
             but
             such
             as
             by
             reason
             of
             the
             authority
             of
             the
             person
             carry
             a
             command
             with
             them
             .
             So
             it
             is
             here
             ,
             
               Christ
               
               invites
               to
               come
               ,
               to
               take
               ,
               eat
               ,
               and
               drink
            
             ;
             but
             so
             that
             it
             implyes
             a
             command
             that
             men
             should
             come
             ;
             or
             else
             it
             must
             be
             wholly
             left
             at
             mens
             liberty
             ,
             so
             that
             it
             is
             no
             sin
             for
             men
             to
             neglect
             or
             refuse
             to
             come
             .
             And
             if
             the
             Institution
             of
             Christ
             only
             gives
             men
             a
             liberty
             to
             
               take
               ,
               eat
               ,
               and
               drink
               ,
            
             without
             any
             obligation
             to
             these
             things
             as
             a
             duty
             ,
             How
             comes
             the
             administration
             of
             the
             Eucharist
             at
             all
             to
             become
             a
             duty
             ,
             since
             there
             are
             no
             other
             words
             of
             command
             then
             what
             are
             contained
             in
             the
             Institution
             ?
             Which
             others
             being
             sensible
             of
             ,
             they
             most
             unreasonably
             distinguish
             between
             
               Taking
               and
               eating
            
             ,
             which
             they
             
               make
               an
               absolute
               command
               ,
               and
               ,
               Drinking
               all
               of
               this
               ,
               which
               they
               say
               is
               only
               a
               conditional
               precept
               :
            
             and
             the
             reason
             they
             give
             ,
             is
             ,
             
               because
               St.
            
             Paul
             saith
             ,
             
             
               This
               do
               ye
               as
               oft
               as
               ye
               drink
               it
               in
               remembrance
               of
               me
            
             ;
             and
             so
             ,
             say
             they
             ,
             
               Do
               this
               ,
               doth
               not
               imply
               a
               command
               for
               the
               doing
               it
               ,
               but
               only
               the
               relation
               which
               that
               action
               hath
               to
               the
               death
               of
               Christ
               when
               they
               do
               it
               ;
               for
               those
               words
               ,
               as
               oft
               as
               you
               do
               it
               ,
               do
               suppose
               it
               not
               to
               be
               simply
               necessary
               ,
               but
               only
               shew
               ,
               when
               they
               do
               it
               ,
               to
               what
               purpose
               it
               should
               be
               done
               .
            
             But
             if
             there
             be
             any
             weight
             in
             this
             ,
             it
             will
             as
             well
             hold
             still
             concerning
             the
             participation
             of
             the
             bread
             ,
             as
             well
             as
             the
             cup
             ;
             for
             ,
             as
             the
             Apostle
             saith
             
               This
               do
               ye
               as
               oft
               as
               ye
               drink
               it
               in
               remembrance
               of
               me
               ,
            
             so
             he
             adds
             in
             the
             words
             immediately
             following
             ,
             
               For
               as
               often
               as
               ye
               eat
               this
               bread
               and
               drink
               this
               cup
               ,
            
             
             
               ye
               do
               shew
               forth
               the
               Lords
               death
               till
               he
               come
               .
            
             If
             therefore
             it
             notes
             only
             the
             relation
             of
             the
             action
             to
             its
             end
             without
             a
             command
             for
             performance
             in
             the
             one
             ,
             it
             must
             do
             so
             in
             the
             other
             also
             .
             And
             so
             all
             the
             Sacrament
             will
             be
             a
             meer
             matter
             of
             liberty
             in
             the
             Church
             ,
             whether
             men
             will
             observe
             it
             or
             no.
             But
             Bellarmin
             with
             wonderful
             subtilty
             hath
             found
             a
             command
             for
             the
             one
             and
             not
             the
             other
             ;
             
             which
             is
             ,
             
               That
               in
            
             Luke
             
               after
               the
               bread
               ,
               Christ
               saith
               ,
               This
               do
               in
               remembrance
               of
               me
               ,
               but
               omits
               it
               wholly
               after
               the
               cup
            
             ;
             
             
               by
               which
            
             ,
             saith
             he
             ,
             
               we
               are
               to
               understand
               ,
               that
               Christ
               commanded
               that
               the
               Sacrament
               should
               be
               administred
               to
               all
               under
               the
               species
               of
               bread
               ,
               but
               not
               under
               that
               of
               wine
               .
            
             And
             this
             he
             is
             so
             transported
             with
             ,
             
               That
               in
               a
               rapture
               he
               admires
               the
               wonderful
               providence
               of
               God
               in
               the
               Scripture
               ,
               who
               by
               this
               means
               hath
               taken
               away
               all
               possibility
               of
               evasion
               from
               the
               Hereticks
               .
            
             So
             it
             should
             seem
             indeed
             ,
             when
             even
             his
             Brethren
             the
             Jesuits
             can
             scarce
             hold
             laughing
             at
             this
             subtilty
             .
             Since
             ,
             St.
             Paul
             puts
             that
             expression
             ,
             
               This
               do
               in
               remembrance
               of
               me
               ,
            
             not
             after
             the
             bread
             ,
             but
             after
             the
             cup.
             And
             therefore
             may
             we
             not
             more
             justly
             admire
             at
             the
             Providence
             of
             God
             in
             thus
             suffering
             men
             who
             will
             not
             see
             the
             truth
             under
             a
             pretence
             of
             subtilty
             ,
             to
             infatuate
             themselves
             .
             And
             although
             it
             be
             added
             here
             ,
             
               As
               oft
               as
               ye
               do
               it
               ,
            
             yet
             both
             Vasquez
             and
             Suarez
             ingenuously
             confess
             ,
             that
             contains
             under
             it
             a
             command
             for
             the
             doing
             it
             .
             
             For
             saith
             
               Vasquez
               ,
               Qui
               praecipit
               ut
               opere
               aliquo
               commemoratio
               fiat
               alicujus
               beneficii
               accepti
               ,
               ex
               modo
               ipso
               praecipiendi
               praecipit
               etiam
               ut
               fiat
               opus
               ipsum
               .
               Quis
               hoc
               non
               videat
               ?
               He
               that
               commands
               that
               by
               something
               to
               be
               done
               a
               commemoration
               should
               be
               made
               of
               a
               benefit
               received
               ;
               from
               the
               manner
               of
               commanding
               it
               ,
               he
               doth
               command
               that
               very
               action
               to
               be
               done
               .
            
             
             
               Who
               doth
               not
               see
               this
            
             ?
             And
             Suarez
             saith
             ,
             
               those
               words
               ,
               Do
               this
               ,
               or
               with
               that
               addition
               ,
               In
               remembrance
               of
               me
               ,
               or
               with
               that
               condition
               ,
               As
               oft
               as
               ye
               do
               it
               ,
            
             ad
             eundem
             sensum
             referuntur
             ,
             
               come
               all
               to
               the
               same
               purpose
               .
            
             So
             that
             still
             it
             follows
             ,
             if
             there
             be
             a
             command
             for
             one
             ,
             there
             is
             for
             the
             other
             also
             .
             But
             yet
             there
             is
             a
             subtilty
             beyond
             any
             of
             these
             ;
             which
             is
             ,
             
               That
               Christ
               in
               those
               words
               in
            
             Luke
             
               after
               the
               distribution
               of
               the
               bread
               ,
            
             Hoc
             facite
             ,
             
               Do
               this
               ,
               did
               make
               the
               Apostles
               Priests
               ;
               and
               therefore
               ,
               although
               they
               did
               receive
               the
               bread
               as
               believers
               ,
               yet
               they
               received
               the
               cup
               as
               Priests
               ,
               and
               so
               that
               belongs
               only
               to
               the
               Priests
               and
               not
               to
               the
               people
               .
            
             What
             will
             not
             these
             men
             prove
             which
             they
             have
             a
             mind
             to
             !
             But
             it
             is
             their
             unhappiness
             ,
             that
             their
             own
             subtilties
             
             do
             them
             the
             most
             mischief
             ,
             as
             appears
             by
             these
             things
             consequent
             from
             hence
             ;
             which
             are
             repugnant
             to
             their
             own
             principles
             .
             1.
             
             That
             Priests
             not
             consecrating
             ,
             ought
             to
             receive
             the
             Cup
             ,
             as
             well
             as
             those
             that
             do
             .
             For
             it
             is
             plain
             ,
             that
             the
             Apostles
             did
             not
             consecrate
             now
             ,
             but
             only
             receive
             ;
             and
             therefore
             this
             belongs
             to
             them
             as
             receiving
             ,
             and
             not
             as
             consecrating
             .
             And
             by
             the
             same
             reasons
             that
             Priests
             not-consecrating
             may
             receive
             ,
             others
             may
             receive
             too
             .
             2.
             
             That
             if
             they
             were
             made
             Priests
             by
             those
             words
             ,
             after
             the
             distribution
             of
             the
             bread
             ,
             then
             they
             have
             no
             power
             to
             consecrate
             ,
             but
             only
             the
             bread
             .
             For
             the
             words
             are
             ,
             
               Hoc
               facite
               ,
               Do
               this
            
             ,
             i.
             e.
             
               that
               which
               Christ
               had
               then
               done
               .
            
             Otherwise
             ,
             if
             those
             words
             be
             taken
             with
             reference
             to
             the
             Cup
             ,
             then
             if
             the
             Apostles
             received
             the
             bread
             as
             believers
             ,
             they
             received
             the
             Cup
             so
             too
             :
             for
             these
             words
             ,
             
               Do
               this
            
             ,
             must
             not
             relate
             to
             their
             receiving
             ,
             but
             to
             their
             power
             of
             consecration
             .
             3.
             
             If
             this
             be
             taken
             generally
             ,
             
               Do
               this
            
             ,
             and
             so
             giving
             them
             a
             power
             to
             do
             all
             that
             Christ
             did
             ,
             then
             it
             will
             amount
             to
             a
             precept
             for
             all
             who
             administer
             to
             follow
             
               Christs
               example
            
             in
             the
             Institution
             .
             And
             therefore
             ,
             as
             he
             did
             administer
             ,
             the
             Cup
             ,
             as
             well
             as
             the
             Bread
             ,
             to
             all
             that
             were
             present
             ,
             then
             all
             others
             will
             be
             bound
             to
             do
             so
             ,
             if
             their
             power
             of
             administration
             be
             derived
             from
             these
             words
             ,
             
               Do
               this
            
             ,
             and
             they
             referr
             to
             the
             whole
             action
             of
             Christ.
             But
             I
             know
             what
             Answer
             will
             be
             here
             given
             ,
             
               That
               these
               words
               relate
               to
               the
               Sacrifice
               ,
               and
               not
               to
               the
               Sacrament
               ,
            
             Hoc
             facite
             ,
             
               implying
               their
               power
               of
               sacrificing
               ,
               as
               to
               which
               they
               say
               ,
               both
               elements
               are
               necessary
               ,
               but
               not
               to
               the
               Sacrament
               .
            
             But
             1.
             
             Not
             to
             enter
             on
             the
             Dispute
             about
             the
             Sacrifice
             ;
             if
             both
             elements
             be
             necessary
             to
             it
             ,
             then
             it
             was
             great
             reason
             that
             the
             words
             makeing
             them
             Priests
             ,
             should
             come
             after
             both
             elements
             ,
             and
             therefore
             it
             cannot
             in
             reason
             be
             deduced
             from
             those
             words
             which
             are
             spoken
             only
             after
             the
             bread
             .
             2.
             
             If
             these
             words
             relate
             to
             the
             Sacrifice
             ,
             and
             not
             to
             the
             Sacrament
             ,
             By
             what
             authority
             do
             they
             administer
             the
             Sacrament
             ?
             What
             other
             words
             are
             there
             to
             give
             them
             a
             power
             to
             do
             the
             one
             distinct
             from
             them
             ,
             whereby
             they
             pretend
             a
             right
             for
             the
             other
             .
             3.
             
             There
             is
             no
             evidence
             at
             all
             from
             Antiquity
             ,
             that
             
               Hoc
               facite
            
             hath
             any
             respect
             to
             the
             Eucharist
             as
             a
             Sacrifice
             ,
             or
             to
             the
             making
             the
             
               Apostles
               Priests
            
             .
             And
             so
             much
             is
             confessed
             by
             
               Estius
               ,
               viz.
               that
               neither
               is
               this
               exposition
               found
               in
               any
               ancient
               Writer
               ,
               nor
               is
               it
               suitable
               to
               our
               Saviours
               purpose
               .
               For
               ,
               he
               saith
               ,
               it
               is
               not
               absolutely
               said
               ,
            
             
             Facite
             ,
             but
             ,
             Hoc
             facite
             ,
             i.
             e.
             
               that
               which
               ye
               see
               me
               do
               ,
               do
               ye
               likewise
               .
            
             So
             that
             still
             ,
             by
             virtue
             of
             these
             words
             ,
             those
             who
             do
             receive
             authority
             to
             administer
             ,
             are
             bound
             to
             follow
             
               Christs
               example
            
             ,
             and
             that
             as
             he
             did
             administer
             in
             
               both
               kinds
            
             to
             all
             who
             were
             present
             ,
             so
             ought
             they
             to
             do
             likewise
             .
             But
             there
             is
             one
             Exception
             yet
             more
             left
             ,
             which
             is
             the
             last
             Reserve
             ,
             
               viz.
               that
               although
               it
               be
               granted
               to
               be
               a
               command
               ,
               that
               the
               Cup
               should
               be
               administred
               to
               all
               ,
               yet
               it
               is
               only
               a
               positive
               command
               ,
               binding
               in
               the
               general
               ;
               but
               yet
               it
               is
               of
               the
               nature
               of
               all
               affirmative
               precepts
               ,
               that
               though
               it
               alwaies
               binds
               ,
               yet
               not
               at
               all
               times
               ,
               but
               only
               in
               case
               of
               necessity
               ,
               of
               which
               necessity
               the
               Church
               is
               the
               most
               competent
               Judge
               ;
               and
               therefore
               if
               the
               Church
               do
               not
               think
               it
               necessary
               ,
               then
               the
               obligation
               ceases
               .
            
             To
             which
             I
             answer
             ,
             1.
             
             That
             upon
             this
             ground
             it
             will
             be
             in
             the
             Churches
             power
             to
             repeal
             or
             suspend
             all
             divine
             
               positive
               precepts
            
             as
             well
             as
             this
             .
             For
             the
             reason
             of
             this
             will
             hold
             for
             all
             others
             ,
             which
             is
             ,
             that
             they
             do
             not
             oblige
             ,
             as
             they
             speak
             ,
             
               ad
               semper
            
             ,
             but
             only
             
               semper
               ,
               i.
               e.
               not
               at
               all
               times
               ,
            
             though
             they
             never
             
               cease
               to
               oblige
            
             .
             And
             therefore
             on
             this
             ground
             ,
             for
             all
             that
             I
             can
             see
             ,
             the
             Church
             may
             as
             well
             repeal
             the
             use
             of
             Baptism
             ,
             or
             the
             Eucharist
             it self
             ,
             as
             the
             
               communion
               in
               both
               kinds
            
             ;
             all
             being
             of
             of
             an
             equal
             nature
             ,
             as
             
               affirmative
               precepts
            
             .
             But
             ,
             Is
             it
             possible
             to
             imagine
             
             that
             Christ
             appointing
             
               positive
               Institutions
            
             in
             his
             Church
             ,
             and
             giving
             precepts
             and
             plain
             directions
             about
             them
             ,
             should
             yet
             leave
             it
             in
             the
             power
             of
             any
             men
             to
             reverse
             ,
             alter
             ,
             suspend
             the
             obligation
             to
             the
             performance
             of
             those
             commands
             ?
             Did
             not
             he
             foresee
             all
             cases
             of
             necessity
             ,
             when
             he
             first
             appointed
             these
             things
             ,
             and
             ,
             if
             notwithstanding
             that
             ,
             he
             makes
             a
             plain
             command
             ,
             for
             the
             observance
             of
             them
             ;
             What
             can
             such
             a
             pretended
             power
             in
             the
             Church
             signifie
             ,
             but
             an
             authority
             to
             alter
             or
             repeal
             what
             she
             pleases
             in
             the
             Laws
             of
             Christ
             ?
             2.
             
             There
             is
             a
             great
             deal
             of
             difference
             between
             the
             nature
             of
             the
             obligation
             of
             
               affirmative
               precepts
            
             ,
             and
             the
             prohibiting
             the
             use
             of
             something
             positively
             commanded
             .
             For
             ,
             although
             
               positive
               precepts
            
             do
             not
             bind
             at
             all
             times
             ,
             yet
             that
             reaches
             only
             to
             the
             thing
             it self
             ,
             and
             not
             to
             the
             mode
             of
             performance
             .
             Thus
             we
             say
             ,
             That
             the
             Eucharist
             being
             a
             
               positive
               Institution
            
             ,
             doth
             not
             oblige
             men
             at
             all
             times
             to
             be
             partakers
             of
             it
             ;
             but
             if
             on
             that
             account
             any
             Church
             should
             undertake
             to
             forbid
             the
             celebration
             of
             it
             ,
             this
             were
             a
             direct
             violation
             of
             the
             Law
             it self
             ,
             and
             not
             an
             Interpretation
             of
             it
             in
             regard
             of
             circumstances
             .
             And
             what
             ever
             obligation
             of
             this
             nature
             there
             is
             ,
             it
             respects
             the
             whole
             duty
             ;
             But
             it
             doth
             by
             no
             means
             follow
             ,
             that
             therefore
             in
             the
             celebration
             the
             Church
             may
             declare
             what
             may
             be
             used
             ,
             and
             what
             not
             .
             For
             the
             manner
             of
             performance
             in
             case
             it
             be
             performed
             at
             all
             ,
             is
             absolutely
             commanded
             ;
             it
             is
             only
             the
             performance
             in
             general
             ,
             which
             is
             of
             the
             nature
             of
             a
             
               positive
               precept
            
             .
             Thus
             we
             say
             ,
             Men
             are
             not
             
               bound
               to
               pray
               at
               all
               times
               ,
            
             though
             they
             be
             
               alwaies
               bound
               to
               pray
            
             ;
             but
             in
             case
             men
             do
             pray
             ,
             they
             are
             indispensably
             bound
             to
             pray
             as
             God
             hath
             required
             them
             to
             do
             it
             .
             So
             we
             say
             here
             ,
             That
             men
             are
             not
             bound
             at
             all
             times
             to
             administer
             ,
             or
             receive
             the
             Eucharist
             ;
             but
             ,
             in
             case
             they
             do
             ,
             they
             are
             indispensably
             bound
             to
             receive
             it
             according
             to
             
               Christ's
               Institution
            
             .
             So
             that
             this
             of
             communion
             in
             
               both
               kinds
            
             ,
             relates
             to
             the
             manner
             of
             a
             
               positive
               precept
            
             ,
             and
             is
             not
             a
             distinct
             
               positive
               precept
            
             by
             it self
             ;
             and
             therefore
             is
             indispensably
             by
             any
             authority
             of
             the
             Church
             .
             Besides
             ,
             your
             Church
             doth
             not
             meerly
             suspend
             the
             exercise
             of
             this
             in
             case
             of
             necessity
             ,
             but
             forbids
             men
             the
             doing
             it
             ,
             which
             is
             a
             direct
             and
             wilful
             violation
             of
             the
             Institution
             of
             Christ.
             And
             therefore
             the
             Question
             is
             not
             as
             it
             is
             strangely
             perverted
             by
             some
             of
             you
             ,
             
               Whether
               it
               be
               necessary
               at
               all
               times
               to
               receive
               the
               Cup
            
             (
             although
             even
             that
             be
             true
             in
             case
             of
             receiving
             at
             all
             )
             
               but
               ,
               whether
               it
               be
               in
               the
               Churches
               power
               at
               all
               to
               prohibit
               the
               receiving
               it
            
             ;
             and
             this
             we
             say
             ,
             and
             are
             ready
             to
             make
             good
             to
             be
             a
             presumptuous
             violation
             of
             the
             Laws
             of
             Christ
             ,
             and
             an
             usurping
             an
             Authority
             which
             may
             as
             well
             extend
             to
             all
             positive
             Institutions
             .
             And
             thus
             I
             hope
             I
             have
             made
             that
             appear
             ,
             which
             you
             say
             his
             Lordship
             should
             have
             done
             ,
             
               viz.
               that
               Christ
               did
               so
               institute
               the
               Sacrament
               of
               his
               last
               Supper
               ,
               that
               he
               would
               ,
               not
               have
               one
               part
               to
               be
               administred
               without
               the
               other
               ,
               nor
               one
               part
               to
               be
               taken
               without
               the
               other
               .
            
          
           
             The
             same
             I
             might
             also
             at
             large
             shew
             ,
             from
             the
             Reasons
             of
             this
             Institution
             ,
             that
             they
             do
             equally
             belong
             to
             the
             people
             ,
             
             as
             well
             as
             the
             Priests
             ,
             and
             that
             those
             reasons
             are
             of
             a
             nature
             as
             unalterable
             as
             the
             Institution
             it self
             ;
             whereby
             I
             should
             have
             shewed
             the
             vanity
             of
             your
             distinction
             of
             the
             Eucharist
             into
             a
             Sacrament
             ,
             and
             a
             Sacrifice
             ,
             and
             the
             absurdity
             of
             your
             Doctrine
             of
             Concomitancy
             ;
             but
             that
             would
             be
             too
             large
             for
             our
             present
             design
             ;
             and
             that
             which
             you
             give
             me
             not
             sufficient
             ground
             to
             enter
             upon
             ,
             since
             the
             obligation
             is
             sufficiently
             cleared
             from
             the
             Institution
             it self
             .
             I
             therefore
             proceed
             to
             shew
             ,
             that
             the
             
               Primitive
               Church
            
             did
             alwaies
             understand
             the
             Communion
             in
             both
             kinds
             to
             be
             an
             indispensible
             part
             of
             the
             Institution
             of
             Christ.
             Which
             one
             would
             think
             were
             evident
             enough
             from
             S.
             Paul
             ,
             in
             his
             bringing
             
             the
             Corinthians
             back
             to
             the
             
               Primitive
               Institution
            
             ,
             as
             that
             unalterable
             Rule
             which
             they
             were
             to
             observe
             .
             For
             if
             ,
             because
             of
             some
             ill
             customs
             which
             had
             obtained
             amongst
             them
             ,
             he
             tells
             them
             ,
             
               This
               is
               not
               to
               eat
               the
               Lords
               Supper
            
             ;
             How
             much
             more
             would
             he
             have
             said
             so
             ,
             
             if
             there
             had
             been
             an
             mutilation
             of
             the
             parts
             of
             it
             ?
             And
             all
             along
             in
             his
             discourse
             he
             supposes
             
               Christs
               Institution
            
             to
             be
             the
             indispensable
             Rule
             which
             they
             ought
             to
             observe
             ;
             
               That
               which
               I
               have
               received
               of
               the
               Lord
               ,
               I
               delivered
               unto
               you
               :
            
             not
             ,
             certainly
             ,
             to
             leave
             it
             in
             their
             power
             ,
             Whether
             they
             would
             observe
             it
             or
             no
             ,
             but
             to
             shew
             them
             ,
             what
             their
             duty
             was
             ,
             and
             what
             they
             ought
             unalterably
             to
             observe
             .
             Else
             he
             would
             never
             have
             told
             them
             so
             much
             of
             the
             danger
             of
             
               unworthy
               receiving
               ,
               in
               eating
               the
               Bread
               ,
               and
               drinking
               the
               Cup
               of
               the
               Lord
               unworthily
            
             ;
             For
             ,
             Can
             we
             possibly
             think
             ,
             that
             the
             rudeness
             of
             their
             access
             to
             the
             
               Lords
               Table
            
             was
             so
             great
             a
             sin
             ,
             and
             the
             violation
             of
             his
             Institution
             to
             be
             none
             at
             all
             ?
             The
             Apostles
             were
             such
             strangers
             to
             the
             Doctrine
             of
             Concomitancy
             ,
             that
             still
             both
             
               eating
               and
               drinking
            
             were
             supposed
             then
             ,
             even
             by
             the
             most
             unworthy
             receivers
             .
             There
             were
             then
             no
             such
             fears
             of
             the
             effusion
             of
             the
             
               blood
               of
               Christ
            
             ,
             or
             the
             irreverence
             in
             receiving
             it
             ,
             and
             much
             less
             of
             the
             
               long
               beards
            
             of
             the
             Laity
             ;
             which
             are
             the
             worshipful
             reasons
             given
             by
             Gerson
             and
             others
             ,
             why
             the
             people
             should
             not
             be
             admitted
             to
             the
             use
             of
             the
             Chalice
             .
             I
             do
             verily
             think
             the
             Apostles
             had
             as
             much
             care
             to
             preserve
             the
             due
             reverence
             of
             the
             Sacrament
             ,
             as
             ever
             the
             Councils
             of
             Constance
             or
             Trent
             had
             ;
             but
             they
             thought
             it
             no
             way
             to
             preserve
             the
             reverence
             of
             the
             Sacrament
             ,
             by
             shewing
             so
             little
             to
             Christ
             ,
             as
             not
             to
             observe
             his
             Institution
             .
             But
             you
             very
             kindly
             grant
             that
             which
             you
             knew
             was
             impossible
             to
             be
             denied
             ,
             
               viz.
               That
               in
               ancient
               times
               ,
               when
               ,
               you
               say
               ,
               the
               number
               of
               Christians
               was
               small
               ,
            
             
             
               it
               was
               the
               ordinary
               custom
               for
               all
               that
               would
               (
               the
               Laity
               as
               well
               as
               others
               )
               to
               receive
               the
               Eucharist
               in
               both
               kinds
               ;
               but
               ,
            
             say
             you
             ,
             
               we
               averr
               ,
               this
               custom
               proceeded
               meerly
               out
               of
               free
               devotion
               ,
               and
               not
               out
               of
               any
               belief
               ,
               that
               it
               was
               absolutely
               necessary
               so
               to
               do
               ,
               by
               virtue
               of
               Christs
               precept
               .
            
             It
             is
             no
             great
             matter
             what
             you
             averr
             ,
             since
             you
             averr
             so
             monstrous
             a
             Doctrine
             of
             Transubstantiation
             ,
             as
             confidently
             as
             you
             do
             this
             ,
             and
             with
             much
             alike
             reason
             .
             For
             I
             have
             shewed
             already
             ,
             that
             the
             Institution
             of
             Christ
             in
             reference
             to
             this
             ,
             is
             perpetually
             obligatory
             ,
             and
             that
             the
             Apostles
             look
             upon
             that
             as
             an
             
               unalterable
               Rule
            
             ,
             and
             therefore
             your
             averring
             signifies
             nothing
             ,
             when
             you
             never
             offer
             to
             prove
             what
             you
             averr
             .
             But
             ,
             I
             pray
             tell
             me
             ,
             By
             what
             means
             would
             you
             understand
             what
             precepts
             are
             perpetually
             obligatory
             ,
             which
             are
             not
             clear
             to
             our
             present
             purpose
             ?
             If
             
               positive
               command
               ,
               immutable
               reason
               ,
               universal
               practice
            
             of
             the
             Church
             may
             prove
             any
             thing
             so
             ,
             we
             have
             all
             these
             plain
             and
             clear
             for
             Communion
             in
             both
             kinds
             .
             And
             not
             the
             least
             suspition
             or
             intimation
             given
             ,
             that
             they
             looked
             on
             it
             as
             a
             matter
             of
             
               free
               devotion
            
             ,
             but
             of
             
               indispensable
               necessity
            
             .
             But
             ,
             What
             mean
             you
             in
             saying
             ,
             
               When
               the
               number
               of
               Christians
               was
               small
               ,
               they
               received
               it
               in
               both
               kinds
               ?
            
             Do
             
               Christs
               Institutions
            
             vary
             according
             to
             the
             numbers
             of
             Communicants
             ?
             Hath
             not
             Christ
             the
             same
             power
             to
             oblige
             many
             as
             a
             few
             ?
             or
             ,
             Do
             you
             think
             the
             numbers
             of
             breakers
             of
             his
             Institution
             make
             the
             fault
             the
             less
             ?
             But
             ,
             When
             was
             it
             the
             number
             of
             Christians
             was
             so
             small
             ?
             Only
             in
             the
             Apostles
             times
             ,
             or
             as
             long
             as
             the
             custom
             lasted
             of
             communicating
             in
             both
             kinds
             ?
             Do
             you
             think
             the
             number
             of
             Christians
             was
             so
             small
             in
             the
             
               Primitive
               times
            
             ?
             If
             you
             do
             ,
             you
             lamentably
             discover
             your
             ignorance
             in
             the
             History
             of
             those
             times
             :
             Read
             the
             
               Christians
               Apologies
            
             over
             ,
             and
             you
             will
             believe
             the
             contrary
             .
             But
             ,
             Did
             this
             small
             number
             continue
             in
             the
             time
             of
             the
             
               Christian
               Emperours
            
             ,
             even
             till
             after
             a
             
               thousand
               years
            
             after
             Christ
             ?
             For
             so
             long
             the
             Communion
             in
             both
             kinds
             continued
             
             so
             inviolably
             ,
             that
             neither
             you
             ,
             nor
             any
             before
             you
             ,
             are
             able
             to
             produce
             one
             Instance
             of
             a
             publick
             and
             solemn
             celebration
             of
             the
             Eucharist
             in
             the
             Church
             wherein
             the
             People
             did
             not
             communicate
             in
             both
             kinds
             .
             And
             ,
             Could
             a
             matter
             so
             indifferent
             as
             you
             suppose
             this
             to
             be
             ,
             meet
             with
             no
             persons
             all
             this
             time
             ,
             who
             out
             of
             reverence
             to
             the
             
               blood
               of
               Christ
            
             ,
             should
             deny
             giving
             it
             to
             the
             People
             ?
             Nothing
             then
             but
             an
             unmeasurable
             confidence
             ,
             and
             a
             resolution
             to
             say
             any
             thing
             ,
             though
             never
             so
             false
             or
             absurd
             (
             if
             it
             tend
             to
             the
             interest
             of
             your
             Church
             )
             could
             make
             you
             say
             ,
             
               That
               communion
               in
               one
               kind
               was
               alwaies
               ,
               even
               in
               the
               first
               five
               or
               six
               hundred
               years
               ,
               allowed
               publickly
               as
               well
               in
               the
               Church
               ,
               as
               out
               of
               it
               .
            
             Than
             which
             ,
             if
             you
             had
             studied
             it
             ,
             you
             could
             scarce
             have
             uttered
             a
             
               greater
               untruth
            
             ;
             and
             in
             which
             there
             are
             such
             multitudes
             of
             your
             own
             party
             bearing
             witness
             against
             you
             .
             And
             Bellarmin
             is
             so
             far
             from
             helping
             you
             out
             in
             it
             ,
             that
             he
             is
             extremely
             at
             a
             loss
             to
             offer
             at
             any
             thing
             which
             hath
             any
             tendency
             that
             way
             .
             But
             before
             we
             come
             to
             consider
             the
             Instances
             and
             Exceptions
             you
             make
             ,
             we
             must
             somewhat
             further
             see
             ,
             what
             the
             practice
             and
             sense
             of
             the
             Church
             was
             ,
             that
             we
             may
             the
             better
             judge
             ,
             Whether
             communion
             in
             both
             kinds
             were
             looked
             on
             as
             a
             matter
             only
             of
             
               free
               devotion
            
             ,
             or
             as
             something
             necessary
             by
             virtue
             of
             
               Christs
               Institution
            
             .
             And
             for
             this
             I
             shall
             not
             insist
             on
             those
             multitudes
             of
             Testimonies
             ,
             which
             manifest
             the
             practice
             it self
             ,
             but
             briefly
             touch
             at
             some
             few
             ,
             which
             more
             directly
             prove
             ,
             that
             what
             they
             did
             ,
             was
             ,
             Because
             in
             doing
             otherwise
             ,
             they
             should
             have
             violated
             the
             Institution
             of
             Christ.
             To
             pass
             by
             therefore
             the
             Testimonies
             of
             
               Justin
               Martyr
               ,
               Irenaeus
               ,
               Clemens
               Alexandrinus
               ,
               Tertullian
               ,
            
             all
             clear
             for
             the
             practice
             ;
             the
             first
             I
             insist
             on
             ,
             is
             that
             of
             S.
             Cyprian
             against
             those
             who
             gave
             water
             in
             the
             Chalice
             ,
             instead
             of
             wine
             ;
             for
             ,
             whosoever
             doth
             but
             read
             the
             very
             entrance
             of
             that
             Epistle
             ,
             will
             soon
             find
             that
             he
             looked
             on
             
               Christs
               Institution
            
             in
             all
             the
             parts
             of
             it
             as
             
               unalterable
               .
               For
            
             (
             saith
             he
             )
             
               although
               I
               know
               ,
               that
               most
               Bishops
               do
               keep
               to
               that
               which
               agrees
               with
               the
               truth
               of
               the
               Gospel
               ,
            
             
             
               and
               what
               our
               Lord
               hath
               delivered
               ;
               and
               do
               not
               depart
               from
               that
               which
               Christ
               our
               Master
               hath
               commanded
               and
               practised
               :
               yet
               because
               some
               ,
               either
               through
               ignorance
               ,
               or
               simplicity
               ,
               in
               sanctifying
               the
               Cup
               of
               our
               Lord
               ,
               and
               delivering
               it
               to
               the
               people
               ,
               do
               not
               that
               which
               Jesus
               Christ
               our
               Lord
               and
               God
               ,
               the
               Authour
               and
               Teacher
               of
               this
               Sacrifice
               ,
               did
               and
               taught
               ;
               I
               have
               thought
               it
               a
               necessary
               part
               of
               my
               duty
               to
               write
               to
               you
               ,
               that
               if
               any
               one
               continue
               in
               that
               errour
               ,
               he
               may
               ,
               by
               discovering
               the
               light
               of
               truth
               ,
               return
               to
               the
               root
               and
               fountain
               of
               our
               Lords
               Tradition
               .
            
             I
             insist
             on
             this
             Testimony
             ,
             not
             only
             for
             the
             clearness
             of
             it
             ,
             as
             to
             the
             custom
             of
             giving
             the
             Cup
             to
             the
             people
             ;
             but
             especially
             for
             the
             evidence
             contained
             in
             it
             ,
             of
             the
             unalterable
             nature
             of
             the
             Institution
             of
             Christ.
             For
             that
             he
             looks
             on
             as
             the
             great
             fault
             of
             them
             who
             ministred
             water
             instead
             of
             wine
             ,
             that
             they
             therein
             departed
             from
             the
             example
             and
             precept
             of
             Christ.
             Now
             there
             cannot
             be
             produced
             any
             greater
             evidence
             of
             any
             obligation
             as
             to
             this
             ,
             than
             there
             is
             as
             to
             the
             giving
             the
             Cup
             it self
             .
             For
             here
             is
             
               Christs
               example
            
             and
             institution
             equally
             as
             to
             both
             of
             them
             ,
             and
             that
             in
             the
             same
             words
             ,
             
               Drink
               ye
               all
               of
               it
            
             .
             If
             that
             were
             such
             a
             departing
             from
             the
             Institution
             to
             alter
             the
             Liquor
             ,
             Would
             it
             not
             have
             been
             accounted
             as
             great
             ,
             to
             take
             away
             the
             Cup
             wholly
             ?
             For
             afterwards
             he
             adds
             ,
             
               If
               men
               ought
               not
               to
               break
               the
               least
               of
               Christs
               commands
               ,
               How
               much
               less
               those
               great
               ones
               which
               pertain
               to
               the
               Sacrament
               of
               our
               Lords
               Passion
               ,
               and
               our
               Redemption
               ?
               or
               to
               
               change
               it
               into
               any
               thing
               ,
               but
               that
               which
               was
               appointed
               by
               him
               ?
            
             And
             if
             not
             to
             change
             the
             matter
             ,
             certainly
             neither
             can
             it
             be
             lawful
             to
             order
             the
             administration
             otherwise
             than
             Christ
             appointed
             .
             I
             know
             Bellarmin
             saith
             ,
             
               The
               parity
               of
               reason
               will
               not
               hold
               ,
            
             
             
               because
               this
               is
               to
               corrupt
               the
               matter
               of
               the
               Sacrament
               :
            
             but
             S.
             Cyprian
             doth
             not
             insist
             on
             that
             as
             his
             reason
             ,
             but
             the
             departing
             from
             the
             Institution
             of
             Christ
             ,
             and
             this
             is
             done
             by
             one
             as
             well
             as
             the
             other
             .
             But
             he
             adds
             ,
             
               That
               there
               was
               a
               precept
               for
               that
               ,
               Do
               this
               .
            
             And
             so
             ,
             say
             we
             ,
             was
             there
             as
             plain
             for
             the
             other
             ,
             
               Drink
               ye
               all
               of
               this
            
             .
             So
             that
             the
             parity
             of
             reason
             is
             evident
             for
             the
             one
             as
             well
             as
             the
             other
             .
             Upon
             the
             same
             ground
             doth
             
               Pope
               Julius
            
             afterwards
             condemn
             the
             using
             milk
             instead
             of
             wine
             ,
             because
             contrary
             to
             
               Christs
               Institution
            
             ;
             and
             so
             he
             doth
             the
             
               dipping
               the
               bread
               in
               the
               Chalice
               :
            
             From
             whence
             we
             inferr
             ,
             that
             they
             looked
             on
             
               Christs
               Example
            
             and
             Institution
             in
             the
             administration
             to
             be
             unalterable
             .
             But
             most
             express
             is
             the
             Testimony
             of
             
               Pope
               Gelasius
            
             ,
             who
             finding
             some
             ,
             from
             the
             remainders
             of
             Manichaism
             ,
             did
             abstain
             from
             the
             Cup
             ,
             gives
             express
             order
             ,
             
               That
               they
               who
               were
               infected
               with
               this
               odde
               superstition
               ,
               either
               should
               receive
               the
               whole
               Sacrament
               ,
            
             
             
               or
               abstain
               wholly
               from
               it
               ;
               because
               the
               dividing
               one
               and
               the
               same
               mystery
               ,
               cannot
               be
               done
               without
               great
               sacriledge
               .
            
             To
             this
             ,
             Bellarmin
             tells
             us
             ,
             two
             Answers
             are
             commonly
             given
             ;
             one
             ,
             
               That
               these
               words
               are
               meant
               of
               Priests
            
             ;
             another
             ,
             
               That
               they
               relate
               only
               to
               those
               superstitious
               persons
            
             ;
             but
             both
             of
             them
             are
             sufficiently
             taken
             off
             by
             the
             reason
             assigned
             ,
             which
             is
             not
             fetched
             either
             from
             their
             Priesthood
             ,
             or
             Superstition
             ,
             but
             only
             from
             the
             Institution
             of
             Christ
             ,
             that
             it
             would
             be
             sacriledge
             to
             part
             those
             things
             ,
             which
             Christ
             by
             his
             Institution
             had
             joyned
             together
             .
             Thus
             we
             see
             ,
             the
             sense
             of
             the
             Church
             is
             clear
             ,
             not
             only
             for
             the
             practice
             ,
             but
             the
             command
             too
             ;
             and
             the
             sinfulness
             of
             the
             violation
             of
             it
             .
             Although
             to
             you
             one
             would
             think
             it
             were
             wholly
             needless
             to
             prove
             any
             more
             than
             the
             
               Vniversal
               Practice
            
             ,
             since
             the
             Tradition
             of
             the
             Church
             is
             equal
             with
             you
             ,
             with
             an
             
               unwritten
               word
            
             ;
             but
             that
             is
             ,
             when
             it
             makes
             for
             your
             purpose
             ,
             and
             not
             otherwise
             .
             For
             in
             this
             case
             ,
             though
             the
             Institution
             be
             express
             ,
             the
             universal
             practice
             of
             the
             Church
             for
             at
             least
             a
             thousand
             years
             unquestionable
             ;
             yet
             because
             it
             contradicts
             the
             present
             sense
             and
             practice
             of
             your
             Church
             ,
             all
             this
             signifies
             nothing
             at
             all
             with
             you
             .
             So
             true
             is
             it
             ,
             that
             it
             is
             neither
             Scripture
             nor
             Antiquity
             ,
             which
             you
             really
             regard
             ,
             
             but
             Interest
             and
             the
             
               Present
               Church
            
             .
             And
             what
             Cusanus
             ,
             like
             a
             downright
             man
             ,
             spake
             out
             in
             this
             case
             ,
             is
             that
             you
             must
             all
             at
             last
             take
             sanctuary
             in
             ,
             
               That
               the
               Scriptures
               must
               be
               interpreted
               according
               to
               the
               current
               practice
               of
               the
               Church
            
             ;
             and
             therefore
             
               it
               is
               no
               wonder
               if
               they
               be
               interpreted
               at
               one
               time
               one
               way
               ,
               and
               another
               time
               another
               way
               .
            
             And
             though
             this
             seem
             a
             very
             great
             absurdity
             ,
             yet
             it
             is
             no
             more
             than
             is
             necessary
             to
             be
             said
             by
             such
             who
             maintain
             things
             so
             contrary
             to
             Scripture
             ,
             and
             the
             practice
             of
             former
             ages
             of
             the
             Church
             .
          
           
             But
             you
             are
             so
             far
             from
             thinking
             this
             contrary
             to
             the
             practice
             of
             the
             Church
             in
             former
             ages
             ,
             that
             you
             say
             ,
             
               Not
               only
               in
               S.
            
             Thomas
             
               his
               time
            
             ,
             
             
             
               but
               in
               all
               times
               of
               the
               Church
               ,
               it
               was
               both
               publickly
               allowed
               ,
               and
               commonly
               by
               some
               practised
               even
               in
               Churches
               ,
               to
               receive
               under
               one
               kind
               only
               .
            
             
             A
             bold
             Assertion
             ,
             and
             which
             is
             confidently
             denied
             by
             very
             many
             of
             your
             own
             Communion
             .
             For
             not
             only
             Cassander
             often
             confesses
             ,
             that
             for
             above
             a
             thousand
             years
             after
             Christ
             ,
             no
             instance
             can
             be
             produced
             of
             publick
             Communion
             in
             one
             kind
             :
             But
             
               Father
               Barns
            
             acknowledges
             not
             only
             that
             Communion
             
             in
             both
             kinds
             ,
             is
             much
             more
             agreeable
             to
             
               Scripture
               ,
               Fathers
            
             ,
             and
             the
             
               Vniversal
               Church
            
             ,
             but
             that
             
               per
               se
               loquendo
               jure
               divino
               praescribitur
               ,
            
             taking
             it
             in
             it self
             ,
             it
             is
             commanded
             by
             a
             
               Divine
               Law.
            
             But
             I
             know
             these
             men
             are
             too
             honest
             for
             you
             to
             own
             them
             ,
             but
             as
             to
             the
             universal
             practice
             of
             the
             Church
             it
             is
             confessed
             by
             ,
             
             
               Ruardus
               ,
               Alphonsus
               à
               Castro
               ,
               Lindanus
               ,
            
             and
             many
             others
             .
             But
             we
             need
             no
             more
             than
             your
             S.
             Thomas
             himself
             ,
             even
             in
             that
             very
             place
             ,
             where
             you
             say
             ,
             
               He
               rather
               makes
               for
               you
               ,
               than
               against
               you
            
             ;
             for
             ,
             when
             he
             saies
             ,
             that
             
               Providè
               in
               quibusdam
               Ecclesiis
               observatur
               ut
               populo
               sanguis
               non
               detur
               ,
               It
               was
               a
               custom
               providently
               observed
               in
               some
               Churches
               ,
               not
               to
               give
               the
               Sacrament
               in
               the
               form
               of
               wine
               to
               the
               Laity
            
             ;
             He
             thereby
             shews
             indeed
             ,
             that
             in
             his
             time
             about
             
               A.
               D.
            
             1260.
             this
             custom
             did
             in
             some
             places
             obtain
             ,
             but
             yet
             so
             ,
             that
             the
             
               universal
               practice
            
             had
             been
             to
             the
             contrary
             ;
             
             for
             so
             much
             is
             confessed
             by
             him
             in
             his
             Commentaries
             on
             S.
             John
             ,
             where
             his
             words
             are
             ,
             
               secundum
               antiquam
               in
               Ecclesiâ
               consuetudinem
               omnes
               sicut
               communicabant
               corpori
               ,
               ita
               communicabant
               &
               sanguini
               ,
               quod
               etiam
               adhuc
               in
               quibusdam
               Ecclesiis
               servatur
               .
               According
               to
               the
               anceint
               custom
               of
               the
               Church
               ,
               all
               did
               communicate
               in
               both
               kinds
               ,
               which
               as
               yet
               is
               observed
               in
               some
               Churches
               .
            
             Now
             ,
             Whether
             the
             universal
             practice
             of
             the
             Church
             in
             former
             times
             ,
             or
             the
             practice
             of
             some
             Churches
             in
             his
             time
             ,
             were
             more
             agreeable
             to
             the
             
               Divine
               Institution
            
             ,
             we
             may
             appeal
             to
             Aquinas
             himself
             ,
             who
             elsewhere
             gives
             this
             account
             ,
             Why
             the
             elements
             of
             bread
             and
             wine
             ,
             were
             made
             use
             of
             ,
             and
             delivered
             severally
             ,
             
             
               That
               they
               might
               denote
               a
               complete
               refection
               ,
               and
               fully
               represent
               the
               death
               and
               passion
               of
               our
               Saviour
               .
            
             On
             the
             same
             accounts
             ,
             Bonaventure
             and
             Alensis
             make
             both
             kinds
             necessary
             to
             the
             Integrity
             of
             the
             Sacrament
             .
             And
             the
             latter
             (
             who
             was
             Master
             to
             the
             two
             former
             )
             saies
             expresly
             ,
             
               That
               whole
               Christ
               is
               not
               contained
               sacramentally
               under
               either
               kinds
               ;
               but
               his
               flesh
               under
               that
               of
               bread
               ,
               and
               his
               blood
               under
               that
               of
               wine
               .
            
             Than
             which
             nothing
             can
             be
             more
             destructive
             to
             the
             Doctrine
             of
             Concomitancy
             .
             And
             it
             is
             learnedly
             proved
             by
             
               Pet.
               Picherellus
            
             ,
             
             that
             the
             bread
             was
             appointed
             to
             represent
             not
             the
             body
             in
             its
             compleat
             substance
             ,
             but
             the
             meer
             flesh
             ,
             when
             the
             blood
             is
             out
             of
             it
             ,
             according
             to
             the
             division
             of
             the
             Sacrifices
             into
             flesh
             and
             blood
             ;
             from
             whence
             it
             appears
             ,
             that
             the
             Sacrifice
             of
             Christs
             death
             cannot
             be
             represented
             meerly
             by
             one
             kind
             ,
             and
             that
             whole
             Christ
             is
             not
             contained
             under
             one
             ,
             in
             the
             administration
             of
             it
             .
             And
             therefore
             Alensis
             rightly
             determines
             ,
             that
             the
             
               res
               Sacramenti
            
             cannot
             be
             perfectly
             represented
             by
             one
             kind
             ;
             
             and
             thence
             sayes
             ,
             
               He
               that
               receives
               but
               in
               one
               kind
               ,
               doth
               not
               receive
               the
               Sacrament
               perfectly
               .
            
             No
             wonder
             therefore
             that
             he
             tells
             us
             ,
             
               That
               some
               religious
               persons
               in
               his
               time
            
             (
             when
             the
             contrary
             custom
             ,
             
             through
             the
             superstition
             of
             people
             ,
             had
             somewhat
             prevailed
             )
             
               did
               earnestly
               desire
               that
               the
               Sacrament
               might
               again
               be
               received
               in
               both
               kinds
               .
            
             Thus
             we
             see
             ,
             when
             this
             custom
             did
             begin
             ,
             reason
             and
             argument
             was
             still
             against
             it
             ,
             and
             nothing
             pleaded
             for
             it
             ,
             but
             only
             some
             superstitious
             fears
             of
             some
             
               accidental
               effusions
            
             of
             the
             
               blood
               of
               Christ.
            
             But
             you
             are
             the
             man
             ,
             who
             would
             still
             perswade
             us
             ,
             
               That
               Communion
               in
               one
               kind
               was
               not
               only
               publickly
               allowed
               ,
               but
               by
               some
               practised
               even
               in
               Churches
               in
               all
               times
               of
               the
               Church
               .
            
             And
             therefore
             in
             reason
             we
             must
             give
             attendance
             to
             your
             impregnable
             demonstrations
             of
             it
             .
             For
             otherwise
             ,
             say
             you
             ,
             
               How
               is
               it
               possible
               that
               the
               Manichees
               should
               find
               liberty
               and
               opportunity
               to
               communicate
               amongst
               Catholicks
               in
               Catholick
               Churches
               ,
               without
               being
               perceived
               ,
               since
               they
               never
               drank
               wine
               ,
               nor
               communicated
               under
               the
               form
               of
               wine
               ?
               as
               't
               is
               certain
               they
               frequently
               did
               in
               S.
            
             Leo
             
               's
               time
               ,
               and
               after
            
             .
             But
             you
             have
             very
             unhappily
             light
             of
             this
             for
             your
             first
             proof
             ,
             which
             is
             so
             evident
             against
             you
             .
             For
             Leo
             ,
             who
             mentions
             the
             Manichees
             communicating
             in
             
               Catholick
               
               Churches
            
             ,
             tells
             the
             Catholicks
             ,
             What
             way
             they
             might
             discern
             them
             from
             themselves
             ,
             
               viz.
               that
               though
               they
               received
               the
               bread
               ,
               yet
               they
               refused
               the
               wine
               ;
               by
               which
               ,
            
             saith
             he
             ,
             
               you
               may
               discover
               their
               sacrilegious
               hypocrisie
               ,
            
             
             
               and
               by
               that
               means
               they
               may
               be
               expelled
               out
               of
               the
               society
               of
               Catholicks
               .
            
             You
             were
             therefore
             very
             ill
             advised
             ,
             to
             make
             choice
             of
             this
             for
             your
             argument
             ,
             which
             makes
             it
             plain
             ,
             that
             all
             Catholicks
             did
             receive
             in
             
               both
               kinds
            
             ,
             and
             that
             the
             Manichees
             might
             be
             thereby
             known
             that
             they
             did
             not
             .
             And
             if
             it
             were
             the
             custom
             for
             the
             Catholicks
             sometimes
             to
             receive
             in
             both
             kinds
             ,
             and
             sometimes
             not
             ,
             (
             which
             is
             all
             the
             shift
             Bellarmin
             hath
             )
             and
             the
             Manichees
             not
             at
             all
             ,
             this
             could
             be
             no
             note
             of
             distinction
             between
             them
             ;
             for
             ,
             although
             the
             Manichees
             might
             not
             receive
             at
             one
             time
             ,
             they
             could
             not
             tell
             but
             they
             might
             at
             another
             .
             Now
             Leo's
             intention
             being
             ,
             to
             give
             such
             a
             note
             of
             distinction
             ,
             that
             they
             might
             not
             receive
             at
             all
             among
             them
             ,
             it
             evidently
             follows
             ,
             that
             all
             the
             Catholicks
             did
             constantly
             receive
             in
             both
             kinds
             ,
             and
             that
             they
             were
             only
             Manichees
             who
             did
             abstain
             from
             the
             Cup.
             For
             that
             Story
             which
             Bellarmin
             insists
             on
             ,
             and
             you
             referr
             to
             ,
             
               of
               the
               woman
               ,
               who
               being
               a
               Macedonian
               Heretick
               ,
               yet
               pretending
               to
               communicate
               with
               the
               Catholicks
               ,
               had
               the
               bread
               which
               her
               Maid
               brought
               with
               her
               ,
               and
               which
               she
               took
               instead
               of
               the
               Eucharist
               ,
               turned
               into
               a
               stone
               in
               her
               mouth
               ,
               upon
               which
               she
               runs
               presently
               to
               the
               Bishop
               ,
               and
               with
               tears
               confessed
               her
               fault
               ,
            
             as
             we
             take
             it
             wholly
             upon
             the
             Faith
             of
             Sozomen
             ,
             from
             whom
             Nicephorus
             transcribes
             it
             ,
             
             so
             I
             cannot
             imagine
             what
             it
             proves
             for
             your
             purpose
             ,
             unless
             it
             be
             ,
             that
             they
             in
             whose
             mouths
             the
             bread
             turns
             into
             a
             stone
             too
             ,
             will
             hardly
             have
             patience
             till
             the
             Cup
             be
             administred
             to
             them
             .
             For
             so
             both
             Sozomen
             and
             Nicephorus
             relate
             it
             ,
             that
             immediately
             upon
             her
             feeling
             it
             to
             be
             a
             stone
             ,
             she
             ran
             to
             the
             Bishop
             ,
             and
             shewed
             him
             the
             stone
             ,
             acknowledging
             with
             tears
             her
             miscarriage
             .
             But
             besides
             this
             ,
             you
             bring
             several
             Instances
             from
             the
             Communion
             of
             
               Hermites
               in
               the
               wilderness
               ,
               of
               travellers
               on
               their
               journeys
               ,
               of
               sick
               persons
               in
               their
               beds
               ,
               and
               private
               Communions
               in
               houses
               ,
               and
               lastly
               ,
               little
               Children
               in
               the
               Church
               ,
               and
               at
               home
               in
               their
               Cradles
               ,
               which
               communicated
               in
               form
               of
               wine
               only
               .
            
             And
             ,
             Are
             not
             all
             these
             invincible
             proofs
             ,
             that
             there
             was
             a
             publick
             ,
             solemn
             administration
             of
             the
             Communion
             in
             one
             kind
             publickly
             allowed
             in
             Churches
             in
             all
             times
             ?
             When
             you
             can
             prove
             that
             the
             Communion
             of
             Hermites
             was
             in
             the
             Church
             ,
             or
             that
             they
             did
             not
             receive
             as
             well
             the
             wine
             as
             the
             bread
             in
             the
             wilderness
             ,
             or
             that
             such
             Communion
             was
             approved
             by
             the
             Church
             :
             That
             the
             Communion
             of
             Travellers
             was
             not
             
               meer
               Communion
               in
               Prayers
            
             ,
             as
             Baronius
             and
             Albaspinaeus
             assert
             ,
             without
             any
             participation
             of
             the
             Eucharist
             at
             all
             ;
             
             or
             if
             it
             were
             ,
             that
             it
             was
             only
             a
             participation
             in
             
               one
               kind
            
             (
             against
             which
             Albaspinaeus
             gives
             many
             reasons
             :
             )
             That
             the
             
               Communion
               of
               the
               sick
            
             was
             without
             wine
             ,
             when
             
               Justin
               Martyr
            
             saith
             ,
             
             
               That
               both
               bread
               and
               wine
               were
               sent
               to
               the
               absent
               :
            
             when
             Eusebius
             tells
             us
             ,
             That
             the
             bread
             given
             to
             Serapion
             ,
             was
             dipt
             ;
             when
             S.
             Hierom
             saith
             of
             Exuperius
             ,
             That
             he
             preserved
             the
             
               blood
               in
               a
               glass
               for
               the
               use
               of
               the
               sick
               :
            
             That
             
               Private
               Communions
            
             were
             without
             wine
             ,
             since
             
               Gregory
               Nazianzen
            
             saith
             ;
             his
             Sister
             
               Gorgonia
               ,
               preserved
               both
               the
               symbols
               of
               the
               body
               and
               blood
               of
               Christ
            
             ;
             and
             Albaspinaeus
             confesses
             ,
             that
             one
             might
             be
             carried
             home
             as
             well
             as
             the
             other
             ;
             or
             that
             these
             were
             approved
             by
             the
             Church
             ,
             since
             Durantus
             saith
             ,
             
               That
               the
               use
               of
               Private
               Communions
               coming
               up
               by
               persecutions
               ,
               were
               abrogated
               afterwards
            
             ;
             and
             are
             expresly
             condemned
             by
             the
             Council
             of
             Caesar-Augusta
             about
             the
             year
             381.
             and
             the
             
             first
             Council
             of
             Toledo
             ,
             about
             
               A.
               D.
            
             400.
             
             Lastly
             ,
             that
             the
             
               Communion
               of
               Infants
            
             was
             only
             
               in
               one
               kind
            
             either
             in
             the
             Church
             or
             at
             home
             ,
             or
             that
             this
             
               Communion
               of
               Infants
            
             which
             the
             Council
             of
             Trent
             condemns
             ,
             was
             a
             
               due
               administration
            
             of
             the
             Eucharist
             :
             When
             I
             say
             you
             have
             proved
             all
             these
             things
             ,
             the
             utmost
             you
             can
             hence
             inferr
             ,
             is
             ,
             only
             that
             in
             some
             rare
             cases
             ,
             and
             accidental
             occasions
             ,
             
               Communion
               in
               one
               kind
            
             was
             allowed
             of
             .
             But
             what
             is
             all
             this
             to
             the
             proving
             that
             the
             
               stated
               ,
               solemn
               administration
            
             of
             the
             
               Eucharist
               in
               one
               kind
            
             was
             ever
             practised
             ,
             much
             less
             allowed
             ,
             within
             a
             thousand
             years
             after
             Christ.
             And
             yet
             if
             you
             could
             prove
             that
             ,
             you
             fall
             short
             of
             vindicating
             your
             Church
             ,
             unless
             you
             add
             this
             ,
             which
             you
             never
             so
             much
             as
             touch
             at
             ,
             viz.
             That
             it
             was
             ever
             in
             all
             that
             time
             thought
             lawful
             to
             forbid
             the
             celebration
             of
             the
             Eucharist
             in
             both
             kinds
             .
             Prove
             but
             this
             ,
             which
             is
             your
             only
             proper
             task
             ,
             and
             I
             say
             as
             his
             Lordship
             doth
             in
             another
             case
             ,
             
               You
               shall
               be
               my
               Apollo
               for
               ever
               .
            
          
           
             We
             proceed
             to
             a
             fourth
             errour
             ,
             which
             is
             the
             
               Invocation
               of
               Saints
            
             defined
             by
             the
             Council
             of
             Trent
             .
             
             As
             to
             which
             ,
             that
             which
             his
             Lordship
             saith
             may
             be
             reduced
             to
             three
             things
             ,
             
             1.
             
             
               That
               those
               expressions
               of
               the
               Fathers
               which
               seem
               most
               to
               countenance
               it
               are
               but
               Rhetorical
               flourishes
               .
            
             2.
             
             
               That
               the
               Church
               then
               did
               not
               admit
               of
               the
               Invocation
               of
               Saints
               ,
               but
               only
               of
               the
               commemoration
               of
               Martyrs
               .
            
             3.
             
             
               That
               the
               Doctrine
               of
               the
               Roman
               Church
               makes
               the
               Saints
               more
               then
               Mediatours
               of
               Intercession
               .
            
             To
             these
             three
             I
             shall
             confine
             my
             discourse
             on
             this
             subject
             ,
             and
             therefore
             shall
             follow
             you
             close
             in
             your
             Answers
             to
             them
             .
             For
             the
             first
             ,
             When
             you
             are
             proving
             that
             the
             Fathers
             expressions
             were
             not
             
               Rhetorical
               flourishes
            
             ,
             you
             would
             fain
             have
             your
             own
             accounted
             so
             .
             For
             ,
             say
             you
             ,
             
               How
               can
               it
               seem
               to
               any
               that
               duly
               considers
               it
               ,
            
             
             
               but
               most
               extreamly
               partial
               and
               strange
               to
               term
               so
               many
               exhortations
               ,
               so
               many
               plain
               and
               positive
               assertions
               ,
               so
               many
               Instances
               ,
               Examples
               ,
               Histories
               ,
               Reports
               and
               the
               like
               ,
               which
               the
               Fathers
               frequently
               use
               ,
               and
               afford
               in
               this
               kind
               (
               and
               that
               upon
               occasions
               wherein
               dogmatical
               and
               plain
               delivery
               of
               Christian
               Doctrine
               and
               truth
               is
               expected
               )
               nothing
               but
               flourishes
               of
               wit
               and
               Rhetorick
               ?
            
             And
             after
             ,
             you
             call
             these
             
               meer
               put-off's
            
             ,
             as
             before
             you
             had
             said
             ,
             
               That
               when
               any
               thing
               in
               the
               Fathers
               is
               against
               us
               ,
               then
               it
               is
               Rhetorick
               only
               ;
               when
               against
               you
               ,
               then
               it
               is
               dogmatical
               and
               the
               real
               sense
               of
               the
               Fathers
               .
            
             But
             these
             are
             only
             General
             words
             ,
             fit
             only
             to
             deceive
             such
             who
             believe
             bold
             affirmations
             sooner
             then
             solid
             proofs
             .
             This
             is
             a
             thing
             must
             be
             tryed
             by
             particulars
             ,
             because
             it
             is
             on
             both
             sides
             acknowledged
             ,
             that
             the
             Fathers
             did
             many
             times
             use
             their
             Rhetorick
             ,
             and
             that
             such
             things
             are
             uttered
             by
             them
             ,
             in
             their
             
               Panegyrical
               Orations
            
             especially
             ,
             which
             will
             not
             abide
             a
             severe
             tryal
             .
             
             Doth
             not
             Bellarmin
             confess
             that
             St.
             Chrysostome
             doth
             often
             hyperbolize
             ,
             and
             
               Sixtus
               Senensis
            
             say
             as
             much
             of
             others
             ,
             that
             in
             the
             heat
             of
             their
             discourses
             they
             are
             carried
             beyond
             what
             they
             would
             have
             said
             in
             a
             strict
             debate
             ?
             But
             who
             are
             better
             Judges
             of
             these
             things
             then
             the
             Fathers
             themselves
             ?
             Are
             they
             not
             the
             men
             ,
             who
             have
             bid
             us
             distinguish
             what
             comes
             from
             them
             in
             a
             heat
             ,
             from
             that
             which
             they
             deliver
             as
             the
             Doctrine
             of
             the
             Church
             ?
             Have
             not
             they
             told
             us
             ,
             that
             the
             popular
             Orations
             uttered
             in
             Churches
             are
             no
             rules
             of
             opinion
             ?
             Have
             not
             some
             of
             them
             ,
             when
             they
             have
             seemed
             extream
             vehement
             and
             earnest
             ,
             at
             last
             come
             off
             with
             this
             ,
             
               That
               they
               have
               been
               declaiming
               all
               that
               while
               ?
            
             Witness
             St.
             Hierome
             against
             Helvidius
             ;
             and
             if
             you
             make
             not
             use
             of
             the
             same
             rule
             to
             put
             a
             favourable
             construction
             on
             his
             Books
             against
             
               Jovinian
               ,
               Vigilantius
               ,
               Ruffinus
            
             and
             others
             ,
             you
             will
             as
             little
             be
             able
             to
             excuse
             him
             from
             strange
             Doctrines
             ,
             as
             from
             intemperate
             heats
             .
             What
             put-off
             then
             is
             it
             for
             us
             to
             say
             ,
             that
             St.
             Basil
             in
             
             his
             Oration
             on
             Mammas
             ,
             and
             the
             forty
             eight
             Martyrs
             ;
             that
             S.
             
               Gregory
               Nazianzen
            
             in
             his
             
               Panegyrical
               Orations
            
             on
             St.
             Basil
             ,
             St.
             Athanasius
             ,
             St.
             Cyprian
             ,
             his
             sister
             Gorgonia
             ,
             St.
             
               Gregory
               Nyssen
            
             in
             his
             commendation
             of
             Theodorus
             ,
             do
             make
             use
             of
             their
             Rhetorick
             in
             Apostrophe's
             to
             the
             persons
             whom
             they
             praise
             ,
             without
             any
             solemn
             Invocation
             of
             them
             ?
             What
             is
             there
             herein
             unsuitable
             to
             their
             present
             purpose
             ?
             Is
             it
             any
             more
             then
             Oratours
             have
             commonly
             done
             ?
             What
             strange
             thing
             is
             it
             then
             ,
             that
             those
             great
             Masters
             of
             Rhetorick
             should
             make
             use
             of
             their
             art
             to
             raise
             the
             people
             ,
             not
             only
             to
             a
             high
             esteem
             of
             their
             persons
             ,
             but
             of
             those
             vertues
             which
             rendred
             them
             so
             illustrious
             .
             Might
             not
             such
             expressions
             by
             way
             of
             Apostrophe
             be
             still
             used
             by
             such
             who
             are
             furthest
             from
             the
             Invocation
             of
             Saints
             ?
             although
             by
             their
             example
             we
             are
             taught
             how
             dangerous
             it
             is
             to
             indulge
             Rhetorick
             too
             much
             in
             such
             cases
             .
             But
             as
             though
             they
             foresaw
             the
             ill
             use
             would
             be
             made
             of
             them
             ,
             they
             add
             such
             expressions
             as
             sufficiently
             tell
             us
             ,
             they
             made
             no
             solemn
             Invocation
             of
             them
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             the
             like
             .
             Had
             these
             persons
             a
             mind
             to
             deliver
             a
             Doctrine
             of
             Invocation
             of
             Saints
             ,
             who
             speak
             with
             such
             hesitation
             and
             doubt
             as
             to
             their
             sense
             of
             what
             was
             spoken
             ?
             (
             For
             it
             is
             a
             groundless
             shift
             ,
             to
             say
             ,
             that
             those
             expressions
             imply
             an
             affirmation
             and
             not
             doubt
             .
             )
             That
             which
             we
             say
             then
             ,
             is
             this
             ,
             That
             the
             Doctrine
             of
             the
             Church
             is
             not
             to
             be
             judged
             by
             such
             
               Encomiastick
               Orations
            
             ,
             wherein
             such
             
               Rhetorical
               flourishes
            
             are
             usual
             ;
             and
             when
             you
             bring
             us
             their
             plain
             and
             positive
             assertions
             ,
             we
             will
             by
             no
             means
             give
             you
             that
             Answer
             ,
             That
             those
             are
             flourishes
             of
             wit
             and
             Rhetorick
             .
             But
             his
             Lordship
             very
             well
             knew
             ,
             how
             far
             you
             were
             from
             any
             such
             dogmatical
             assertions
             of
             the
             Fathers
             in
             this
             point
             ,
             and
             that
             the
             most
             plausible
             testimonies
             which
             you
             had
             were
             taken
             out
             of
             those
             three
             great
             Oratours
             in
             their
             Panegyricks
             in
             praise
             of
             their
             Friends
             ,
             or
             of
             the
             Martyrs
             ;
             and
             therefore
             it
             was
             he
             said
             ,
             
               Though
               some
               of
               the
               ancient
               Fathers
               have
               some
               Rhetorical
               flourishes
               about
               it
               ,
               for
               the
               stirring
               up
               devotion
               (
               as
               they
               thought
               )
               yet
               the
               Church
               then
               admitted
               not
               of
               the
               Invocation
               of
               Saints
               .
            
             That
             is
             it
             we
             stand
             on
             ,
             that
             no
             such
             thing
             was
             admitted
             by
             the
             Church
             ,
             if
             we
             should
             yield
             that
             any
             particular
             (
             though
             great
             )
             persons
             were
             too
             lavish
             in
             their
             expressions
             this
             way
             ;
             must
             these
             be
             the
             standard
             which
             we
             must
             judge
             of
             the
             Doctrine
             of
             the
             Church
             by
             ?
             We
             must
             consider
             the
             Church
             was
             now
             out
             of
             persecution
             ,
             and
             ease
             and
             honour
             attended
             that
             profession
             of
             Christianity
             ,
             for
             which
             such
             multitudes
             had
             endured
             the
             flames
             ;
             and
             the
             people
             began
             to
             grow
             more
             loose
             and
             vain
             then
             when
             they
             still
             expected
             Martyrdoms
             :
             This
             made
             these
             great
             men
             so
             highly
             commend
             the
             Martyrs
             in
             their
             popular
             Orations
             ,
             not
             to
             propound
             them
             as
             objects
             of
             Invocation
             ,
             but
             as
             examples
             for
             their
             imitation
             .
             Thence
             they
             encouraged
             them
             to
             frequent
             the
             
               Memoriae
               martyrum
            
             ,
             that
             by
             their
             assemblies
             in
             those
             places
             they
             might
             revive
             something
             of
             that
             pristine
             heat
             of
             devotion
             ,
             which
             was
             now
             so
             much
             abated
             among
             them
             .
             But
             the
             event
             was
             so
             far
             from
             answering
             their
             expectation
             ,
             that
             by
             this
             means
             they
             grew
             by
             degrees
             to
             place
             much
             of
             their
             Religion
             ,
             rather
             in
             honouring
             the
             former
             Martyrs
             and
             Saints
             then
             in
             striving
             to
             imitate
             them
             in
             their
             vertues
             and
             graces
             .
             And
             from
             the
             frequenting
             the
             places
             where
             the
             Martyrs
             were
             enshrined
             through
             the
             pretence
             of
             some
             extatical
             dreams
             and
             visions
             ,
             or
             some
             rare
             occurrences
             which
             they
             say
             happened
             at
             those
             places
             ,
             they
             began
             to
             turn
             their
             real
             honour
             into
             superstitious
             devotion
             ,
             which
             at
             last
             ended
             in
             solemn
             Invocation
             .
             To
             which
             no
             small
             encouragement
             was
             given
             when
             such
             persons
             as
             S.
             Hierom
             and
             others
             ,
             were
             so
             far
             from
             putting
             a
             stop
             to
             the
             growing
             evil
             ,
             that
             though
             they
             confessed
             many
             miscarriages
             committed
             ,
             
             yet
             they
             rather
             sought
             to
             palliate
             them
             and
             make
             the
             best
             construction
             of
             them
             ,
             still
             hoping
             that
             this
             zeal
             in
             the
             people
             to
             the
             honour
             of
             the
             Martyrs
             would
             promote
             devotion
             among
             them
             ;
             whereas
             it
             sunk
             gradually
             into
             greater
             superstitions
             .
             This
             I
             take
             to
             be
             the
             truest
             and
             most
             faithful
             account
             of
             those
             first
             beginnings
             and
             tendencies
             to
             Invocation
             of
             Saints
             ,
             which
             appeared
             in
             the
             latter
             end
             of
             the
             fourth
             Century
             .
          
           
             
             For
             before
             that
             time
             we
             meet
             with
             nothing
             that
             can
             bear
             the
             face
             of
             any
             positive
             and
             
               plain
               assertions
               ,
               instances
               ,
               examples
               ,
               histories
               ,
               or
               reports
               tending
               that
               way
               .
            
             Which
             is
             so
             clear
             ,
             that
             
               Cardinal
               Perron
            
             after
             the
             best
             use
             of
             his
             wit
             and
             diligence
             to
             find
             out
             something
             to
             this
             purpose
             within
             the
             three
             first
             Centuries
             ,
             at
             last
             confesses
             ,
             that
             in
             the
             Authours
             who
             lived
             nearer
             the
             Apostles
             times
             no
             footsteps
             can
             be
             found
             of
             the
             Invocation
             of
             Saints
             .
             But
             when
             he
             gives
             this
             account
             of
             it
             ,
             
               That
               most
               of
               the
               writings
               of
               that
               time
               are
               lost
               ,
            
             it
             makes
             us
             see
             what
             poor
             excuses
             bad
             causes
             will
             drive
             the
             greatest
             wits
             to
             .
             For
             are
             not
             the
             writings
             of
             
               Justin
               Martyr
               ,
               Irenaeus
               ,
               Clemens
               Alexandrinus
               ,
               Origen
               ,
               Tertullian
               ,
               Cyprian
               ,
               Arnobius
               ,
               Lactantius
            
             and
             others
             still
             extant
             ,
             who
             were
             pious
             and
             learned
             men
             ?
             And
             is
             it
             possible
             that
             such
             men
             should
             all
             of
             them
             conceal
             such
             a
             Doctrine
             as
             this
             ,
             which
             would
             so
             easily
             appear
             in
             the
             face
             of
             the
             Church
             ?
             But
             it
             is
             well
             we
             have
             the
             confession
             of
             so
             great
             a
             man
             for
             the
             best
             ages
             of
             the
             Church
             ;
             and
             not
             only
             so
             ,
             but
             he
             acknowledges
             withall
             ,
             
               That
               there
               is
               neither
               precept
               nor
               example
               for
               it
               in
               the
               Scripture
               .
            
             
             Which
             others
             not
             only
             assert
             ,
             but
             offer
             to
             give
             reasons
             for
             it
             ,
             for
             the
             Old
             Testament
             :
             
               Because
               the
               Fathers
               were
               not
               then
               admitted
               to
               the
               beatifical
               vision
               :
            
             and
             for
             the
             New
             Testament
             ,
             
               Because
               the
               Apostles
               were
               men
               of
               such
               piety
               and
               humility
               ,
               that
               they
               would
               not
               admit
               of
               it
               themselves
               ,
               and
               therefore
               made
               no
               mention
               of
               it
               in
               their
               writings
               ;
               and
               withall
               ,
               Because
               in
               the
               beginning
               of
               Christianity
               there
               would
               have
               been
               a
               suspicion
               ,
               that
               they
               had
               only
               changed
               the
               names
               of
               Heathen
               Deities
               ,
               and
               retained
               the
               same
               kinds
               of
               worship
               .
            
             These
             for
             the
             new
             Testament
             we
             admit
             of
             ,
             not
             as
             
               Rhetorical
               flourishes
            
             ,
             but
             as
             
               plain
               and
               positive
               assertions
            
             which
             contain
             a
             great
             deal
             of
             truth
             and
             reason
             in
             them
             .
             So
             that
             here
             is
             a
             confessed
             silence
             as
             to
             this
             Doctrine
             throughout
             all
             the
             story
             of
             Scripture
             ,
             and
             for
             three
             hundred
             years
             and
             more
             after
             Christ
             ;
             and
             in
             all
             this
             time
             we
             meet
             with
             no
             such
             
               assertions
               ,
               instances
               ,
               examples
               ,
               reports
               ,
            
             and
             the
             like
             ,
             which
             tend
             to
             establish
             this
             new
             Doctrine
             .
             But
             in
             stead
             of
             this
             ,
             we
             meet
             with
             very
             
               plain
               assertions
            
             to
             the
             contrary
             ,
             back'd
             with
             strong
             and
             invincible
             reasons
             ;
             and
             herein
             not
             to
             insist
             on
             those
             places
             in
             Scripture
             which
             appropriate
             Invocation
             to
             God
             only
             ,
             and
             that
             in
             regard
             of
             his
             incommunicable
             attributes
             of
             omnisciency
             ,
             and
             
               infinite
               goodness
            
             and
             power
             ,
             which
             are
             the
             only
             foundations
             given
             in
             Scripture
             for
             Invocation
             ;
             nor
             to
             mention
             those
             places
             ,
             where
             all
             tendencies
             to
             such
             kind
             of
             worship
             of
             any
             created
             Being
             ,
             are
             severely
             checked
             ;
             and
             wherein
             an
             Inferiour
             and
             relative
             worship
             is
             condemned
             on
             this
             account
             ,
             Because
             
               all
               worship
               is
               due
               to
               God
               only
            
             ;
             and
             wherein
             that
             very
             pretence
             of
             humility
             ,
             in
             not
             coming
             to
             God
             ,
             but
             through
             some
             Mediatour
             is
             expresly
             spoken
             against
             ;
             nor
             to
             inlarge
             how
             much
             this
             Doctrine
             of
             Invocation
             of
             Saints
             is
             injurious
             to
             God
             ,
             by
             giving
             that
             worship
             to
             creatures
             which
             belongs
             only
             to
             himself
             ,
             and
             how
             repugnant
             it
             is
             to
             
               Divine
               wisdom
            
             ,
             that
             prayers
             should
             be
             made
             to
             Saints
             for
             them
             to
             intercede
             with
             God
             ,
             when
             they
             cannot
             know
             what
             those
             prayers
             are
             till
             God
             reveals
             them
             ;
             nor
             how
             dishonourable
             it
             is
             to
             Christ
             ,
             both
             in
             regard
             of
             his
             merits
             and
             intercession
             ;
             nor
             how
             great
             a
             check
             it
             is
             to
             true
             piety
             to
             put
             men
             to
             pray
             to
             them
             ,
             whom
             they
             can
             have
             no
             ground
             to
             believe
             do
             hear
             or
             regard
             their
             
             prayers
             ,
             and
             in
             the
             mean
             time
             to
             take
             them
             off
             from
             their
             serious
             and
             solemn
             addresses
             to
             God.
             Not
             to
             insist
             ,
             I
             say
             ,
             on
             these
             things
             ,
             because
             I
             design
             no
             set
             discourse
             on
             this
             subject
             ,
             which
             hath
             been
             so
             amply
             handled
             by
             so
             many
             already
             ;
             I
             shall
             only
             discover
             the
             sense
             of
             the
             
               Primitive
               Church
            
             in
             this
             particular
             by
             two
             things
             ,
             the
             one
             of
             which
             takes
             in
             the
             first
             three
             Centuries
             ,
             and
             the
             other
             extends
             a
             great
             deal
             farther
             :
             From
             which
             I
             doubt
             not
             ,
             but
             to
             make
             it
             evident
             how
             farr
             the
             Invocation
             of
             Saints
             was
             from
             being
             received
             then
             .
             The
             first
             is
             ,
             from
             the
             Answers
             given
             to
             the
             Heathens
             ,
             when
             it
             was
             objected
             against
             the
             Christians
             that
             they
             did
             worship
             dead
             men
             and
             Angels
             .
             I
             confess
             ,
             some
             have
             been
             so
             subtle
             as
             from
             hence
             to
             inferr
             
               that
               they
               did
               it
            
             ;
             or
             else
             ,
             say
             they
             ,
             the
             Heathens
             would
             never
             have
             charg'd
             them
             with
             it
             .
             
             But
             they
             who
             read
             the
             
               Christians
               Apologies
            
             will
             find
             farr
             more
             unreasonable
             things
             than
             this
             laid
             to
             their
             charge
             ,
             and
             I
             hope
             they
             will
             not
             say
             ,
             there
             must
             be
             an
             equal
             ground
             for
             all
             the
             other
             imputations
             also
             .
             But
             it
             seems
             they
             more
             believe
             the
             
               Heathens
               Objections
            
             then
             the
             Christians
             Answers
             ,
             who
             utterly
             disavow
             any
             such
             thing
             .
             The
             first
             mention
             we
             find
             of
             any
             such
             imputation
             ,
             is
             in
             that
             excellent
             Epistle
             of
             the
             Church
             of
             Smyrna
             to
             the
             Church
             of
             Philomylium
             concerning
             the
             Martyrdome
             of
             Polycarpe
             ,
             wherein
             they
             tell
             us
             ;
             how
             some
             suggested
             to
             Nicetas
             ,
             that
             he
             should
             desire
             the
             Proconsul
             that
             Polycarp's
             body
             might
             not
             be
             granted
             to
             the
             
               Christians
               ;
               Lest
            
             ,
             say
             they
             ,
             
               they
               should
               leave
               to
               worship
               Him
               that
               was
               Crucified
               ,
               and
               worship
               him
            
             ;
             to
             which
             they
             return
             this
             excellent
             Answer
             .
             
               They
               are
               ignorant
               that
               we
               can
               never
               be
               induced
               to
               forsake
               Christ
               ,
               who
               suffered
               for
               the
               salvation
               of
               all
               who
               shall
               be
               saved
               of
               the
               whole
               world
               ,
            
             
             
               or
               to
               worship
               any
               other
               for
               him
               being
               the
               Son
               of
               God
               we
               adore
               .
               But
               the
               Martyrs
               as
               the
               Disciples
               and
               followers
               of
               the
               Lord
               ,
               we
               love
               worthily
               for
               their
               exceeding
               great
               affection
               toward
               their
               own
               King
               and
               Master
               ,
               of
               whom
               we
               wish
               that
               we
               may
               be
               partners
               and
               disciples
               .
            
             Can
             any
             thing
             be
             more
             express
             then
             this
             is
             ,
             to
             shew
             what
             difference
             they
             put
             between
             Christ
             and
             the
             Martyrs
             ?
             Not
             that
             they
             worshipped
             one
             as
             God
             with
             an
             
               absolute
               direct
               worship
            
             ,
             and
             the
             other
             as
             
               subordinate
               intercessours
            
             ,
             with
             a
             
               relative
               and
               indirect
               worship
            
             ,
             as
             you
             would
             have
             told
             them
             ;
             but
             they
             
               worship'd
               Christ
               and
               none
               but
               him
               ,
            
             because
             he
             was
             the
             
               Son
               of
               God
            
             ;
             but
             for
             the
             Martyrs
             they
             loved
             them
             indeed
             ,
             but
             they
             worship'd
             them
             not
             at
             all
             ,
             for
             so
             much
             is
             implyed
             in
             the
             Antithesis
             between
             that
             and
             their
             worship
             of
             Christ.
             So
             that
             these
             words
             are
             exclusive
             of
             any
             kind
             of
             worship
             which
             they
             gave
             to
             the
             Martyrs
             ;
             for
             they
             were
             so
             far
             from
             giving
             them
             that
             worship
             which
             belonged
             to
             the
             Son
             of
             God
             ,
             that
             they
             only
             expressed
             their
             love
             to
             them
             ,
             without
             giving
             them
             any
             worship
             .
             And
             in
             the
             old
             Latin
             translation
             of
             this
             Epistle
             ,
             of
             which
             there
             are
             two
             MSS.
             extant
             in
             England
             ;
             when
             they
             say
             ,
             
               They
               can
               worship
               none
               else
               but
               Christ
               ,
            
             it
             is
             there
             rendred
             ,
             
               Neque
               alteri
               cuiquam
               precem
               orationis
               impendere
               ,
               Nor
               impart
               the
               supplication
               of
               prayer
               to
               any
               other
               .
            
             As
             the
             late
             learned
             
               Lord
               Primat
               Vsher
            
             hath
             observed
             ;
             
             which
             utterly
             destroyes
             the
             Doctrine
             of
             Invocation
             .
          
           
             We
             proceed
             further
             to
             see
             what
             account
             Origen
             gives
             of
             the
             
               Christian
               Doctrine
            
             touching
             Invocation
             in
             his
             Answer
             to
             Celsus
             ,
             
             wherein
             he
             had
             sufficient
             occasion
             given
             him
             to
             declare
             the
             sense
             of
             the
             Church
             at
             that
             time
             .
             And
             if
             he
             had
             known
             or
             approved
             any
             
               relative
               worship
            
             given
             to
             Angels
             or
             Saints
             ,
             it
             is
             not
             conceivable
             that
             he
             should
             express
             himself
             in
             such
             a
             manner
             
             as
             he
             doth
             .
             For
             when
             Celsus
             enquires
             what
             kind
             of
             Beings
             they
             thought
             Angels
             to
             be
             ,
             Origen
             answers
             ,
             that
             although
             the
             Scripture
             sometimes
             calls
             them
             Gods
             ,
             it
             is
             not
             with
             that
             intention
             that
             we
             ought
             to
             worship
             them
             .
             For
             ,
             saith
             he
             ,
             
               all
               prayers
               ,
               and
               supplications
            
             ,
             
             
               and
               intercessions
               ,
               and
               thanksgivings
               are
               to
               be
               sent
               up
               to
               God
               the
               Lord
               of
               all
               ,
               by
               the
               High-priest
               who
               is
               above
               all
               Angels
               ,
               being
               the
               living
               Word
               and
               God.
               For
               to
               call
               upon
               Angels
               (
               we
               not
               comprehending
               the
               knowledge
               of
               them
               ,
               which
               is
               above
               the
               reach
               of
               man
               )
               is
               unreasonable
               .
               And
               supposing
               it
               were
               granted
               that
               the
               knowledge
               of
               them
               ,
               which
               is
               wonderful
               and
               secret
               ,
               might
               be
               comprehended
               :
               this
               very
               knowledge
               declaring
               their
               nature
               to
               us
               ,
               and
               the
               charge
               over
               which
               every
               one
               of
               them
               is
               set
               ,
               would
               not
               permit
               us
               to
               presume
               to
               pray
               unto
               any
               other
               but
               God
               the
               Lord
               of
               all
               ,
               who
               is
               abundantly
               sufficient
               for
               all
               ,
               by
               our
               Saviour
               the
               Son
               of
               God.
            
             In
             which
             Testimony
             ,
             we
             clearly
             see
             what
             the
             judgement
             of
             the
             Church
             then
             was
             concerning
             Invocation
             ;
             For
             in
             a
             matter
             of
             
               Divine
               worship
            
             equally
             concerning
             the
             whole
             Church
             ,
             we
             have
             no
             reason
             to
             imagine
             that
             Origen
             should
             deliver
             any
             private
             opinion
             of
             his
             own
             .
             And
             herein
             we
             are
             plainly
             told
             ,
             
               That
               all
               prayers
               and
               supplications
               are
               to
               be
               made
               to
               God
               only
               through
               Christ
               ,
            
             that
             in
             such
             cases
             where
             we
             are
             
               Ignorant
               of
               the
               nature
               of
               Beings
               ,
            
             it
             is
             unreasonable
             for
             us
             
               to
               pray
               to
               them
            
             (
             as
             we
             certainly
             are
             concerning
             separated
             souls
             as
             well
             as
             Angels
             )
             ;
             that
             in
             case
             we
             did
             know
             them
             ,
             yet
             it
             would
             not
             be
             reasonable
             to
             pray
             to
             them
             ,
             both
             because
             they
             are
             inferiour
             and
             ministring
             Spirits
             ,
             and
             that
             God
             himself
             is
             abundantly
             sufficient
             for
             all
             through
             Christ.
             Now
             let
             any
             reasonable
             man
             judge
             ,
             whether
             these
             Arguments
             do
             not
             hold
             as
             well
             against
             a
             
               relative
               and
               subordinate
               Invocation
            
             ,
             as
             
               absolute
               and
               Soveraign
            
             .
             But
             no
             such
             distinctions
             were
             thought
             of
             then
             .
             For
             they
             judged
             all
             Prayer
             and
             Invocation
             ,
             by
             the
             very
             nature
             of
             it
             ,
             to
             import
             Divinity
             in
             that
             it
             was
             made
             to
             ,
             and
             therefore
             that
             no
             created
             Beings
             how
             excellent
             soever
             were
             capable
             of
             it
             .
             From
             whence
             Origen
             afterwards
             supposing
             the
             
               Sun
               ,
               Moon
            
             ,
             and
             Starrs
             to
             be
             
               Intellectual
               Beings
            
             ,
             gives
             this
             account
             ,
             
               Why
               ,
               notwithstanding
               that
               ,
               they
               made
               no
               prayers
               to
               them
               .
               For
               ,
            
             saith
             he
             ,
             
               since
               they
               offer
               up
               prayers
               themselves
               to
               God
               through
               his
               only
               Son
               ,
            
             
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               we
               judge
               that
               we
               ought
               not
               to
               pray
               to
               them
               that
               pray
               .
               Since
               they
               would
               rather
               send
               us
               to
               God
               whom
               they
               pray
               to
               ,
               then
               bring
               us
               down
               to
               themselves
               ,
               or
               to
               divide
               our
               praying
               vertue
               from
               God
               ,
               to
               themselves
               .
            
             Can
             we
             then
             suppose
             that
             the
             Church
             at
             that
             time
             did
             allow
             of
             prayers
             to
             be
             made
             to
             Saints
             in
             Heaven
             ,
             supposing
             their
             praying
             there
             in
             behalf
             of
             the
             Church
             on
             earth
             ?
             For
             we
             see
             Origen
             goes
             on
             this
             ground
             ,
             that
             all
             
               Intellectual
               Spirits
            
             which
             pray
             themselves
             ,
             are
             not
             to
             be
             prayed
             too
             ;
             And
             that
             if
             they
             knew
             of
             our
             praying
             to
             them
             ,
             they
             would
             send
             us
             to
             God
             and
             not
             accept
             of
             those
             supplications
             to
             themselves
             which
             are
             due
             only
             to
             God.
             In
             the
             beginning
             of
             the
             eighth
             Book
             ,
             Celsus
             disputes
             against
             the
             Christians
             because
             they
             worship
             only
             the
             
               Supreme
               God
            
             ,
             
             without
             giving
             any
             to
             the
             
               Inferiour
               Daemons
            
             ;
             and
             that
             upon
             this
             ground
             ,
             because
             ,
             saith
             he
             ,
             
               They
               who
               worship
               the
               Inferiour
               Gods
               ,
               acknowledging
               them
               Inferiour
               ,
               is
               so
               far
               from
               dishonouring
               the
               Supreme
               ,
               that
               he
               doth
               that
               which
               is
               acceptable
               to
               him
               .
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               For
               he
               that
               honours
               and
               worships
               those
               who
               are
               subject
               to
               him
               ,
               doth
               not
               displease
               God
               whose
               they
               are
               all
               .
            
             These
             are
             Celsus
             his
             words
             ;
             from
             whence
             we
             are
             to
             take
             notice
             ,
             that
             Celsus
             doth
             not
             plead
             for
             
               absolute
               
               and
               Soveraign
               worship
            
             to
             be
             given
             to
             these
             
               Inferiour
               Deities
            
             or
             Spirits
             ,
             but
             only
             a
             
               relative
               and
               subordinate
               worship
            
             .
             So
             that
             if
             the
             Controversie
             had
             been
             between
             Celsus
             and
             a
             
               modern
               Romanist
            
             ,
             all
             that
             Celsus
             here
             sayes
             must
             have
             been
             confessed
             on
             both
             sides
             ,
             and
             the
             whole
             dispute
             only
             have
             been
             concerning
             those
             Daemons
             or
             Spirits
             which
             were
             to
             have
             this
             relative
             and
             inferiour
             kind
             of
             worship
             ,
             viz.
             Whether
             those
             which
             Celsus
             call'd
             Daemons
             ,
             or
             only
             the
             
               Blessed
               Spirits
            
             and
             glorified
             Saints
             .
             But
             Origen
             who
             went
             upon
             other
             grounds
             returns
             a
             far
             different
             Answer
             ;
             For
             ,
             saith
             he
             ,
             
               it
               is
               not
               lest
               we
               should
               hurt
               God
               that
               we
               abstain
               from
               the
               worship
               of
               any
               but
               God
               according
               to
               this
               word
               (
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
            
             
             
               to
               render
               the
               inferiour
               worship
               of
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               any
               but
               God
               )
               but
               lest
               we
               should
               thereby
               hurt
               our selves
               ,
               by
               separating
               our selves
               from
               our
               portion
               in
               God.
            
             
             And
             the
             reason
             he
             gives
             why
             Christ
             is
             to
             be
             worship'd
             is
             ,
             
             
               from
               that
               divinity
               which
               manifested
               it self
               in
               him
               ,
               and
               because
               of
               the
               unity
               of
               nature
               between
               God
               and
               him
               .
            
             And
             although
             Origen
             saith
             ,
             
               That
               in
               some
               sense
               we
               may
               be
               said
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               to
               give
               some
               kind
               of
               worship
               to
               Angels
               and
               Archangels
            
             ;
             yet
             he
             saith
             ,
             
               the
               sense
               of
               the
               word
               must
               be
               purg'd
               ,
               and
               the
               actions
               of
               the
               worshippers
               distinguished
               .
            
             Yet
             in
             the
             following
             words
             he
             attributes
             that
             worship
             which
             is
             by
             
               supplication
               only
               to
               God
               and
               his
               only
               Son.
            
             So
             that
             still
             he
             reserves
             
               the
               offering
               up
               our
               prayers
               as
               the
               appropriate
               worship
               to
               God
               himself
               ,
               through
               his
               only
               Son.
               For
               to
               him
               ,
            
             saith
             he
             ,
             
             
               we
               first
               offer
               them
               ,
               intreating
               him
               who
               is
               the
               propitiation
               for
               our
               sins
               ,
               that
               he
               would
               vouchsafe
               as
               our
               high
               Priest
               to
               offer
               our
               Prayers
               ,
               Sacrifices
               ,
               and
               Intercessions
               to
               God
               over
               all
               .
            
             
             
               Therefore
               our
               Faith
               is
               only
               in
               God
               through
               his
               Son
               ,
               who
               hath
               confirmed
               it
               to
               us
               .
            
             And
             afterwards
             ,
             Away
             (
             saith
             he
             )
             with
             Celsus
             
               his
               Counsel
               ,
               that
               we
               should
               worship
            
             Daemons
             (
             or
             inferiour
             spirits
             not
             taking
             them
             in
             the
             worst
             sense
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               for
               we
               must
               only
               pray
               to
               God
               over
               all
               ,
            
             
             
               and
               to
               the
               Word
               of
               God
               ,
               his
               only
               begotten
               ,
               and
               first
               born
               of
               all
               Creatures
               ;
               and
               we
               must
               entreat
               him
               ,
               that
               he
               as
               High
               Priest
               ,
               would
               present
               our
               Prayer
               ,
               when
               it
               is
               come
               to
               him
               ,
               unto
               his
               God
               ,
               and
               our
               God
               ,
               and
               unto
               his
               Father
               ,
               and
               the
               Father
               of
               them
               that
               frame
               their
               life
               according
               to
               the
               Word
               of
               God.
            
             To
             the
             same
             purpose
             again
             in
             another
             place
             ;
             
               To
               whom
               we
               offer
               our
               first
               fruits
               ,
            
             
             
               to
               him
               we
               direct
               our
               prayers
               ,
               having
               a
               High
               Priest
               ,
               who
               is
               entred
               into
               Heaven
               ,
               Jesus
               the
               Son
               of
               God
               ;
               and
               we
               hold
               fast
               this
               confession
               while
               we
               live
               ,
               through
               the
               favour
               of
               God
               ,
               and
               his
               Son
               ,
               who
               is
               manifested
               to
               us
               :
            
             And
             after
             saith
             ,
             
               That
               the
               Angels
               help
               forward
               their
               salvation
               ,
               who
               call
               upon
               God
               ,
               and
               pray
               sincerely
               ,
               to
               whom
               they
               themselves
               also
               pray
               .
            
             But
             not
             one
             word
             of
             any
             praying
             to
             them
             ,
             but
             only
             to
             God
             through
             Christ.
             For
             ,
             as
             he
             saith
             elsewhere
             ,
             
               We
               must
               endeavour
               to
               please
               God
               only
               ,
               who
               is
               over
               all
               ,
            
             
             
               and
               pray
               that
               he
               may
               be
               propitious
               to
               us
               ,
               procuring
               his
               good
               will
               with
               piety
               ,
               and
               all
               kind
               of
               virtue
               .
               But
               if
               he
               will
               yet
               have
               us
               to
               procure
               the
               good
               will
               of
               any
               others
               ,
               after
               him
               that
               is
               God
               over
               all
               ;
               let
               him
               consider
               ,
               that
               as
               when
               the
               body
               is
               moved
               ,
               the
               motion
               of
               the
               shadow
               doth
               follow
               it
               :
               so
               in
               like
               manner
               ,
               having
               God
               favourable
               to
               us
               ,
               who
               is
               over
               all
               ,
               it
               followeth
               that
               we
               shall
               have
               all
               his
               friends
               ,
               both
               Angels
               ,
               and
               Souls
               ,
               and
               Spirits
               ,
               favourable
               to
               us
               .
               For
               they
               have
               a
               sympathy
               with
               them
               ,
               that
               are
               thought
               worthy
               to
               find
               favour
               with
               God.
               Neither
               are
               they
               only
               favourable
               
               unto
               such
               as
               be
               worthy
               ;
               but
               they
               co-operate
               with
               them
               also
               that
               are
               willing
               to
               serve
               God
               over
               all
               ,
               and
               are
               friendly
               to
               them
               ,
               and
               pray
               with
               them
               ,
               and
               intreat
               with
               them
               .
               So
               as
               we
               may
               be
               bold
               to
               say
               ,
               that
               when
               men
               ,
               who
               with
               a
               resolution
               ,
               propose
               to
               themselves
               the
               best
               things
               ,
               do
               pray
               unto
               God
               ,
               many
               thousands
               of
               the
               Sacred
               Powers
               pray
               together
               with
               them
               uncalled
               upon
               .
            
             Here
             indeed
             we
             find
             that
             Saints
             and
             Angels
             do
             intercede
             in
             Heaven
             in
             behalf
             of
             the
             Saints
             on
             Earth
             ,
             but
             that
             is
             not
             the
             thing
             in
             dispute
             between
             us
             :
             but
             here
             we
             find
             no
             such
             thing
             at
             all
             as
             an
             Invocation
             of
             them
             ;
             but
             he
             sayes
             ,
             
               They
               pray
               together
               with
               us
            
             ,
             when
             we
             pray
             to
             God
             himself
             ,
             not
             when
             we
             pray
             first
             to
             them
             to
             pray
             with
             us
             .
             For
             this
             Origen
             makes
             to
             be
             wholly
             needless
             ;
             
               for
               if
               God
               be
               propitious
               to
               us
               ,
               so
               will
               all
               the
               Sacred
               Powers
               be
               too
               .
            
             So
             that
             still
             we
             find
             in
             Origen
             ,
             that
             Invocation
             was
             only
             to
             be
             made
             to
             God
             over
             all
             ,
             although
             he
             saith
             ,
             
               That
               with
               those
               who
               do
               sincerely
               call
               upon
               God
               ,
               the
               Holy
               Spirits
               do
               joyn
               with
               them
               .
            
             To
             the
             same
             purpose
             Arnobius
             speaks
             ,
             
             when
             the
             Heathens
             asked
             ,
             Why
             they
             did
             not
             worship
             any
             
               Inferiour
               Gods
               ,
               satis
               est
               nobis
               ,
            
             saith
             he
             ,
             
               Deus
               primus
               ,
               the
               Supreme
               God
               is
               sufficient
               for
               us
               .
            
             In
             hoc
             omne
             quod
             colendum
             est
             colimus
             ;
             quod
             adorari
             convenit
             adoramus
             ,
             quod
             obsequium
             venerationis
             poscit
             ,
             venerationibus
             promeremur
             .
             
               In
               worshipping
               him
               ,
               we
               worship
               all
               that
               is
               to
               be
               worshipped
               ;
               we
               adore
               all
               ,
               that
               is
               fit
               to
               be
               adored
               ;
               we
               procure
               favour
               by
               shewing
               reverence
               to
               all
               that
               require
               it
               .
            
             Where
             we
             are
             still
             to
             take
             notice
             ,
             that
             the
             Heathens
             did
             not
             blame
             them
             for
             not
             giving
             the
             highest
             kind
             of
             Worship
             to
             these
             
               Inferiour
               Deities
            
             ,
             but
             for
             not
             worshipping
             them
             with
             the
             subordinate
             &
             
               relative
               Worship
            
             ,
             which
             they
             said
             belonged
             to
             them
             .
             Now
             when
             in
             the
             Answer
             he
             saith
             ,
             
               That
               in
               worshiping
               God
               ,
               they
               worship'd
               all
               that
               was
               to
               be
               worship'd
            
             ;
             he
             utterly
             destroies
             any
             such
             
               Relative
               Worship
            
             ,
             which
             may
             be
             given
             to
             Inferior
             Spirits
             .
          
           
             
             For
             we
             are
             to
             consider
             ,
             that
             the
             Heathens
             themselves
             did
             not
             give
             the
             same
             kind
             of
             Adoration
             to
             their
             Heroes
             ,
             and
             
               Inferiour
               Deities
            
             ,
             which
             they
             did
             to
             him
             whom
             they
             accounted
             Supreme
             .
             And
             ,
             setting
             aside
             the
             difference
             of
             the
             object
             ,
             I
             can
             find
             no
             possible
             difference
             between
             the
             Invocation
             of
             Saints
             in
             the
             Church
             of
             Rome
             ,
             and
             that
             of
             Daemons
             among
             the
             Heathens
             .
             And
             althoug●
             Bellarmin
             hath
             taken
             the
             greatest
             pains
             to
             clear
             the
             nature
             of
             that
             Worship
             ,
             
             which
             is
             given
             to
             Saints
             ;
             yet
             ,
             upon
             a
             thorow
             examination
             of
             it
             ,
             we
             shall
             find
             that
             all
             his
             pleas
             would
             have
             held
             as
             well
             for
             the
             Worship
             of
             Daemons
             in
             the
             Platonists
             sense
             of
             them
             ,
             as
             they
             do
             for
             the
             worship
             of
             Saints
             among
             Christians
             .
             Three
             things
             he
             tells
             us
             Adoration
             consists
             in
             ,
             
               An
               Act
               of
               Vnderstanding
            
             apprehending
             some
             excellency
             ;
             
               An
               Act
               of
               the
               Will
            
             ,
             whereby
             we
             are
             inwardly
             inclined
             to
             do
             something
             by
             an
             internal
             ,
             or
             external
             act
             ,
             by
             which
             we
             declare
             our
             sense
             of
             that
             excellency
             ,
             and
             our
             subjection
             to
             it
             ;
             and
             lastly
             ,
             
               An
               external
               Act
            
             ,
             in
             which
             we
             bow
             or
             kneel
             ,
             or
             shew
             some
             outward
             sign
             of
             subjection
             .
             Now
             of
             these
             three
             he
             saith
             ,
             the
             second
             is
             most
             proper
             and
             essential
             ,
             because
             the
             first
             may
             be
             without
             Adoration
             ,
             and
             the
             last
             with
             Irrision
             of
             that
             we
             pretend
             to
             worship
             .
             Further
             he
             observes
             that
             there
             are
             so
             many
             sorts
             of
             Adoration
             or
             Worship
             ,
             as
             there
             are
             degrees
             of
             excellency
             ,
             of
             which
             he
             reckons
             three
             kinds
             ,
             
               Divine
               ,
               Humane
            
             ,
             and
             
               between
               both
            
             ,
             as
             the
             Grace
             and
             Glory
             of
             the
             Saints
             :
             and
             that
             these
             several
             sorts
             of
             Worship
             ,
             according
             to
             these
             several
             excellencies
             ,
             are
             not
             univocal
             ,
             but
             analogical
             :
             and
             that
             they
             may
             be
             very
             well
             distinguished
             by
             the
             
               Internal
               Acts
            
             ,
             for
             the
             inclination
             of
             the
             will
             is
             greater
             or
             less
             ,
             according
             to
             the
             degree
             of
             excellency
             apprehended
             in
             the
             object
             .
             But
             as
             to
             the
             
               External
               Acts
            
             ,
             it
             is
             not
             easie
             to
             distinguish
             them
             ;
             for
             ,
             almost
             all
             
               External
               Acts
               ,
               (
               sacrifice
            
             only
             ,
             and
             the
             things
             referring
             to
             it
             excepted
             )
             
             are
             common
             to
             all
             kinds
             of
             Adoration
             .
             This
             is
             the
             substance
             of
             what
             he
             hath
             ,
             for
             explaining
             the
             nature
             of
             
               Divine
               Worship
            
             :
             And
             by
             which
             I
             cannot
             possibly
             see
             ,
             but
             that
             kind
             of
             Worship
             which
             was
             given
             by
             the
             Heathens
             to
             their
             Daemons
             ,
             was
             defensible
             upon
             the
             same
             grounds
             that
             the
             Invocations
             of
             Saints
             is
             now
             .
             For
             as
             these
             apprehend
             a
             greater
             excellency
             in
             God
             ,
             than
             in
             the
             Saints
             ;
             so
             did
             they
             in
             the
             
               Supreme
               God
            
             ,
             than
             in
             those
             
               Inferiour
               Deities
            
             ;
             which
             they
             did
             not
             acknowledge
             to
             have
             an
             
               Infinite
               Nature
            
             in
             themselves
             ,
             but
             only
             that
             they
             had
             the
             honour
             of
             being
             solemnly
             worshipped
             bestowed
             upon
             them
             .
             But
             this
             will
             be
             much
             clearer
             in
             the
             case
             of
             the
             Heroes
             ,
             or
             the
             Apotheosis
             of
             the
             
               Roman
               Emperours
            
             ,
             as
             Augustus
             for
             instance
             .
             The
             
               Roman
               Senate
            
             decrees
             ,
             that
             
               Divine
               Honours
            
             shall
             be
             given
             to
             Augustus
             :
             we
             cannot
             think
             ,
             that
             by
             virtue
             of
             this
             decree
             he
             assumed
             a
             
               Divine
               Nature
            
             ,
             or
             became
             absolutely
             God
             ,
             so
             that
             the
             Act
             of
             the
             Vnderstanding
             was
             of
             the
             same
             nature
             ,
             which
             it
             would
             have
             been
             ,
             supposing
             some
             Roman-Catholick
             should
             believe
             Augustus
             to
             have
             been
             a
             Saint
             :
             on
             which
             supposition
             ,
             we
             will
             suppose
             a
             Heathen
             and
             him
             to
             be
             at
             their
             prayers
             together
             to
             him
             .
             I
             pray
             now
             tell
             me
             ,
             Wherein
             lyes
             the
             difference
             ,
             that
             one
             is
             Idolatry
             ,
             and
             the
             other
             is
             not
             :
             for
             neither
             of
             them
             suppose
             him
             to
             be
             the
             
               Supreme
               God
            
             ,
             both
             look
             on
             him
             as
             having
             a
             
               middle
               kind
               of
               excellency
               between
               God
               and
               man
               ,
            
             the
             
               external
               actions
            
             are
             the
             same
             in
             both
             ,
             and
             their
             apprehensions
             of
             excellency
             being
             equal
             ,
             the
             inclinations
             of
             their
             Wills
             to
             testifie
             their
             devotion
             must
             be
             equal
             too
             .
             If
             you
             answer
             me
             ,
             that
             one
             looks
             on
             him
             as
             a
             Saint
             ,
             and
             the
             other
             doth
             not
             ;
             I
             may
             soon
             tell
             you
             ,
             that
             is
             nothing
             to
             the
             purpose
             ;
             for
             ,
             the
             Question
             is
             not
             ,
             Whether
             he
             was
             a
             Saint
             or
             no
             ,
             but
             ,
             Whether
             the
             apprehension
             of
             a
             
               middle
               excellency
            
             between
             Divine
             and
             Humane
             ,
             with
             a
             correspondent
             inclination
             of
             the
             Will
             ,
             testified
             by
             external
             acts
             of
             Adoration
             be
             Idolatry
             or
             no
             ?
             If
             it
             be
             Idolatry
             in
             the
             one
             ,
             it
             must
             be
             in
             the
             other
             ;
             for
             the
             
               ratio
               formalis
            
             is
             the
             same
             in
             both
             ,
             viz.
             the
             apprehension
             of
             an
             excellency
             between
             Divine
             and
             Humane
             :
             for
             we
             are
             not
             enquiring
             ,
             Whether
             the
             apprehension
             be
             true
             or
             false
             ,
             but
             ,
             What
             the
             nature
             of
             that
             act
             of
             Religion
             is
             ,
             which
             is
             cons●quent
             upon
             such
             an
             apprehension
             .
             Now
             if
             it
             were
             not
             Idolatry
             in
             him
             ▪
             that
             believed
             Augustus
             to
             be
             a
             Saint
             ,
             and
             worshipped
             him
             ;
             How
             can
             it
             be
             made
             appear
             to
             be
             so
             in
             him
             ,
             that
             believed
             him
             deified
             ,
             or
             that
             
               Divine
               Honours
            
             did
             belong
             to
             him
             ?
             And
             if
             this
             be
             granted
             ;
             for
             my
             part
             ,
             I
             cannot
             tell
             how
             you
             can
             excuse
             the
             
               Primitive
               Christians
            
             ,
             that
             would
             rather
             suffer
             Martyrdom
             ,
             than
             worship
             the
             
               Heathen
               Emperours
            
             ;
             for
             ,
             although
             they
             all
             thought
             it
             Idolatry
             ,
             yet
             upon
             these
             principles
             it
             could
             not
             be
             so
             ;
             but
             the
             worst
             that
             could
             be
             made
             of
             it
             ,
             was
             this
             ,
             That
             the
             Senate
             took
             that
             upon
             it
             ,
             which
             it
             had
             nothing
             to
             do
             with
             ,
             because
             it
             belonged
             to
             the
             Pope
             to
             Canonize
             men
             ,
             and
             not
             to
             the
             
               Roman
               Senate
            
             .
             For
             ,
             let
             me
             put
             it
             seriously
             to
             you
             ,
             Whether
             you
             do
             not
             attribute
             the
             very
             same
             kind
             of
             authority
             to
             the
             Pope
             now
             ,
             which
             the
             
               Roman
               Senate
            
             challenged
             in
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             of
             the
             
               Roman
               Emperours
            
             ?
             For
             ,
             whosoever
             will
             compare
             the
             rites
             of
             Canonization
             in
             Bellarmin
             with
             the
             ancient
             rites
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
             will
             find
             them
             exactly
             answering
             to
             each
             other
             .
             For
             ,
             1.
             
             
               They
               are
               put
               in
               a
               Catalogue
               of
               Saints
               ,
               and
               must
               be
               owned
               by
               all
               for
               such
               .
            
             2.
             
             
               Invocantur
               in
               publicis
               Ecclesiae
               precibus
               ,
               They
               are
               prayed
               to
               in
               the
               publick
               prayers
               of
               the
               Church
               .
            
             3.
             
             
               Temples
               and
               Altars
               for
               their
               sake
               ,
               are
               dedicated
               to
               God.
            
             4.
             
             
               The
               sacrifices
               of
               the
               Eucharist
               ,
               of
               prayers
               ,
               and
               praises
               ,
               are
               publickly
               offered
               to
               God
               for
               their
               honour
            
             ;
             and
             then
             follow
             their
             
               Festivals
               ,
               Images
               ,
               Relicks
               ,
               &c.
               
            
             What
             was
             there
             more
             done
             then
             ,
             that
             publick
             
               Divine
               Honours
            
             were
             made
             to
             the
             
               Deified
               Emperours
            
             ;
             not
             that
             
             these
             Honours
             were
             wholly
             terminated
             upon
             them
             ,
             but
             they
             thought
             the
             giving
             of
             this
             relative
             Honour
             to
             them
             ,
             did
             redound
             to
             the
             greater
             Honour
             of
             the
             
               Supreme
               Deity
            
             ?
             So
             that
             we
             see
             ,
             a
             new
             object
             of
             
               Divine
               Worship
            
             is
             solemnly
             appointed
             ,
             upon
             the
             
               Popes
               Canonizing
               a
               Saint
            
             ;
             and
             no
             pretence
             can
             be
             made
             to
             excuse
             this
             from
             Idolatry
             ,
             which
             would
             not
             have
             excused
             all
             those
             Heathens
             from
             it
             ,
             who
             believed
             there
             was
             one
             
               Supreme
               Deity
            
             ,
             and
             yet
             allowed
             
               Divine
               Honours
            
             to
             be
             given
             to
             such
             Spirits
             which
             were
             imployed
             by
             him
             ,
             or
             attended
             on
             him
             .
             So
             that
             if
             the
             notion
             of
             Idolatry
             must
             only
             lye
             in
             such
             an
             act
             of
             the
             Will
             ,
             which
             results
             from
             an
             apprehension
             of
             
               infinite
               excellency
            
             ,
             which
             is
             only
             in
             the
             
               Supreme
               Being
            
             ;
             very
             few
             ,
             if
             any
             ,
             of
             the
             more
             
               intelligent
               Heathens
            
             were
             ever
             guilty
             of
             it
             .
             But
             if
             the
             formal
             reason
             of
             their
             Idolatry
             lay
             in
             offering
             up
             those
             
               devotions
               to
               that
               which
               was
               not
               God
               ,
            
             which
             only
             belong
             to
             an
             
               Infinite
               Being
            
             ;
             I
             see
             not
             ,
             but
             the
             same
             charge
             will
             hold
             on
             the
             same
             grounds
             ,
             against
             those
             who
             
               Invocate
               Saints
            
             with
             those
             
               external
               acts
               of
               devotion
            
             ,
             which
             are
             confessed
             to
             be
             the
             same
             with
             those
             wherewith
             we
             call
             on
             God.
             But
             nothing
             can
             be
             more
             unreasonable
             ,
             than
             that
             Bellarmin
             should
             except
             Sacrifices
             ,
             and
             things
             belonging
             thereto
             ,
             from
             being
             common
             to
             the
             first
             and
             second
             sort
             of
             Adoration
             ,
             and
             not
             except
             Invocation
             .
             For
             ,
             Is
             it
             possible
             to
             conceive
             any
             act
             which
             doth
             more
             express
             our
             sense
             of
             an
             
               Infinite
               Excellency
            
             ,
             and
             the
             profession
             of
             our
             subjection
             to
             it
             ,
             than
             Invocation
             doth
             ?
             which
             doth
             it
             far
             more
             than
             Sacrifice
             doth
             ;
             for
             that
             being
             a
             meer
             external
             act
             ,
             is
             consistent
             with
             the
             greatest
             mockery
             of
             God
             ;
             but
             
               solemn
               Invocation
            
             implies
             in
             its
             own
             nature
             our
             dependence
             upon
             God
             ,
             and
             an
             acknowledgement
             of
             his
             
               Infinite
               Knowledge
            
             and
             Power
             .
             For
             Invocation
             lyes
             chiefly
             in
             the
             internal
             acts
             ,
             and
             denotes
             primarily
             the
             inward
             desire
             of
             obtaining
             something
             from
             a
             Being
             above
             our
             own
             :
             So
             that
             ,
             though
             I
             should
             grant
             the
             meer
             
               external
               acts
            
             of
             bowing
             and
             kneeling
             to
             be
             common
             to
             Adoration
             given
             to
             infinite
             and
             
               finite
               perfections
            
             ;
             yet
             I
             utterly
             deny
             that
             these
             acts
             are
             common
             to
             both
             ,
             when
             the
             circumstances
             do
             determine
             the
             end
             and
             design
             of
             them
             .
             As
             no
             man
             by
             the
             meer
             bowing
             of
             Abraham
             to
             the
             Children
             of
             Heth
             could
             tell
             ,
             whether
             it
             were
             civil
             or
             divine
             Adoration
             which
             he
             meant
             ;
             but
             none
             who
             understood
             all
             the
             circumstances
             of
             it
             ,
             would
             have
             any
             reason
             to
             question
             it
             .
             But
             ,
             suppose
             it
             had
             been
             declared
             before
             ,
             that
             these
             men
             expected
             a
             more
             than
             
               civil
               Adoration
            
             ,
             and
             that
             all
             the
             rites
             of
             solemn
             Invocation
             which
             Abraham
             at
             any
             time
             used
             to
             God
             ,
             must
             be
             used
             to
             them
             too
             ;
             then
             the
             same
             external
             acts
             must
             have
             received
             a
             new
             denomination
             .
             So
             that
             though
             the
             meer
             
               external
               acts
            
             be
             common
             to
             civil
             and
             
               religious
               Worship
            
             ,
             yet
             as
             those
             acts
             are
             considered
             with
             their
             several
             circumstances
             ,
             they
             are
             appropriated
             to
             one
             or
             the
             other
             of
             them
             .
             Thus
             ,
             though
             a
             man
             may
             use
             the
             same
             form
             of
             words
             to
             an
             Emperour
             on
             his
             Throne
             ,
             and
             the
             same
             external
             posture
             ,
             which
             he
             doth
             use
             after
             his
             death
             in
             a
             Temple
             consecrated
             to
             him
             ;
             yet
             in
             the
             one
             they
             are
             meerly
             signs
             of
             
               Civil
               Worship
            
             ,
             but
             in
             the
             other
             they
             become
             Testimonies
             of
             
               Religious
               Adoration
            
             .
             So
             ,
             although
             in
             the
             Invocation
             of
             Saints
             ,
             no
             other
             words
             were
             used
             ,
             but
             such
             as
             denote
             them
             to
             be
             Creatures
             still
             ,
             yet
             if
             they
             be
             used
             with
             all
             the
             rites
             of
             solemn
             Invocation
             ;
             in
             places
             appropriate
             to
             
               Divine
               Worship
            
             ,
             and
             in
             
               Sacred
               Offices
            
             ,
             they
             thereby
             declare
             the
             Adoration
             intended
             to
             be
             greater
             than
             any
             meer
             creature
             is
             capable
             of
             .
             For
             we
             must
             consider
             ,
             that
             as
             God
             is
             owned
             to
             be
             Infinite
             in
             himself
             ,
             and
             to
             have
             incommunicable
             perfections
             ,
             so
             by
             reason
             of
             them
             there
             ought
             to
             be
             some
             appropriated
             acts
             or
             signs
             of
             Worship
             ,
             to
             declare
             our
             subjection
             to
             him
             ;
             which
             being
             determined
             for
             this
             end
             ,
             either
             by
             the
             
             Law
             of
             God
             ,
             or
             the
             consent
             of
             people
             ,
             the
             attributing
             of
             them
             to
             any
             else
             but
             him
             ,
             is
             a
             publick
             violation
             of
             his
             honour
             .
             Although
             in
             so
             doing
             ,
             men
             profess
             that
             they
             intend
             them
             only
             as
             expressions
             of
             a
             lower
             kind
             of
             Worship
             than
             is
             due
             to
             the
             
               Supreme
               Being
            
             .
             But
             in
             such
             cases
             the
             protestation
             avails
             not
             ,
             where
             the
             fact
             is
             evident
             to
             the
             contrary
             .
             For
             when
             men
             in
             the
             most
             solemn
             manner
             ,
             in
             publick
             places
             of
             devotion
             ,
             and
             in
             
               sacred
               offices
            
             ,
             do
             invocate
             Saints
             ,
             and
             yet
             think
             they
             dishonour
             not
             God
             by
             it
             ,
             because
             they
             say
             ,
             they
             do
             not
             worship
             them
             as
             God
             ;
             it
             is
             just
             as
             if
             a
             man
             should
             upon
             all
             occasions
             ,
             in
             the
             Presence-Chamber
             ,
             address
             himself
             to
             one
             of
             the
             King's
             subjects
             as
             to
             the
             King
             himself
             ;
             and
             being
             questioned
             for
             it
             ,
             should
             only
             say
             ,
             he
             did
             not
             dishonour
             the
             King
             by
             it
             ,
             because
             he
             meant
             it
             not
             to
             him
             as
             a
             King
             ,
             but
             as
             a
             Subject
             .
             But
             by
             so
             much
             is
             the
             dishonour
             greater
             because
             the
             Soveraignity
             of
             the
             King
             doth
             require
             that
             the
             rights
             of
             Majesty
             should
             not
             be
             given
             to
             any
             Subject
             whatsoever
             .
             So
             that
             it
             is
             but
             a
             vain
             pretence
             ,
             when
             men
             use
             all
             the
             expressions
             whereby
             we
             declare
             our
             sense
             of
             the
             
               Infinite
               Perfections
            
             which
             are
             in
             God
             ,
             to
             any
             Creatures
             ,
             to
             say
             ,
             
               They
               give
               them
               not
               that
               Worship
               which
               belongs
               to
               God
               ,
            
             meerly
             because
             they
             do
             believe
             they
             are
             Creatures
             still
             .
             But
             ,
             Is
             it
             possible
             for
             men
             to
             give
             the
             honour
             which
             is
             due
             to
             God
             ,
             to
             the
             Creatures
             ,
             or
             no
             ,
             acknowledging
             them
             to
             be
             Creatures
             still
             ?
             or
             ,
             Is
             it
             not
             ?
             If
             not
             ,
             then
             none
             of
             the
             Heathens
             could
             be
             guilty
             of
             Idolatry
             ,
             in
             worshipping
             
               Daemons
               ,
               Heroes
            
             ,
             and
             
               Deified
               Emperours
            
             ;
             if
             it
             be
             possible
             ,
             then
             the
             acknowledging
             the
             Saints
             not
             to
             be
             God
             ,
             cannot
             excuse
             men
             from
             the
             same
             kind
             of
             Idolatry
             ,
             in
             the
             Invocation
             of
             them
             .
             And
             it
             is
             as
             frivolous
             a
             plea
             which
             is
             made
             for
             those
             forms
             of
             Invocation
             which
             are
             made
             to
             the
             Saints
             in
             plain
             terms
             ,
             not
             to
             intercede
             with
             God
             for
             them
             ,
             but
             to
             bestow
             upon
             them
             both
             temporal
             and
             spiritual
             Blessings
             (
             of
             which
             multitudes
             have
             been
             produced
             by
             our
             Writers
             )
             
               viz.
               That
               though
               the
               form
               of
               words
               be
               the
               same
               that
               is
               used
               to
               God
               ,
               yet
               the
               sense
               is
               wholly
               that
               they
               would
               pray
               to
               God
               to
               bestow
               them
               .
            
             For
             ,
             How
             should
             any
             other
             sense
             be
             understood
             ,
             when
             these
             forms
             are
             allowed
             in
             Invocation
             ?
             For
             ,
             although
             the
             Scripture
             may
             sometimes
             attribute
             the
             effect
             to
             the
             subordinate
             Instrument
             ,
             as
             when
             S.
             Paul
             is
             said
             
               to
               save
               some
            
             ,
             yet
             certainly
             the
             Scripture
             is
             far
             from
             allowing
             such
             a
             liberty
             in
             solemn
             Invocation
             :
             For
             upon
             this
             ground
             it
             might
             have
             been
             lawful
             for
             men
             to
             have
             fallen
             down
             upon
             their
             knees
             to
             St.
             Paul
             ,
             and
             have
             intreated
             him
             to
             save
             them
             .
             Do
             you
             think
             ,
             St.
             Paul
             would
             have
             approved
             such
             phrases
             in
             Invocation
             ?
             So
             that
             it
             is
             not
             the
             meer
             phrase
             ,
             but
             as
             it
             is
             joyned
             with
             all
             rites
             of
             Invocation
             ,
             which
             makes
             it
             look
             so
             like
             the
             most
             gross
             Idolatry
             .
             When
             you
             pray
             to
             the
             
               Virgin
               Mary
               ,
               to
               protect
               you
               from
               your
               enemies
               ,
               and
               receive
               you
               in
               the
               hour
               of
               death
            
             ;
             and
             to
             the
             
               Apostles
               ,
               to
               heal
               your
               spiritual
               maladies
               ,
            
             which
             forms
             are
             acknowledged
             by
             Bellarmin
             ;
             Can
             any
             reasonable
             man
             think
             ,
             
             that
             the
             meaning
             of
             them
             only
             is
             ,
             that
             they
             would
             pray
             to
             God
             to
             do
             these
             things
             for
             them
             .
             If
             one
             should
             bring
             his
             Petition
             to
             a
             Courtier
             for
             his
             Pardon
             ,
             and
             in
             plain
             terms
             beg
             that
             of
             him
             which
             the
             King
             only
             can
             grant
             ;
             What
             man
             that
             had
             his
             wits
             about
             him
             ,
             would
             ever
             imagine
             that
             he
             only
             meant
             by
             it
             ,
             that
             he
             would
             entreat
             the
             King
             to
             do
             it
             for
             him
             .
             But
             God
             is
             more
             jealous
             of
             his
             honour
             ,
             than
             to
             be
             put
             off
             by
             such
             Mockeries
             as
             these
             are
             :
             Nay
             ,
             when
             your
             great
             men
             at
             the
             end
             of
             their
             most
             elaborate
             works
             conclude
             with
             a
             
               Laus
               Deo
               &
               beatissimae
               Virgini
            
             ,
             What
             can
             be
             meant
             by
             it
             ,
             but
             the
             attributing
             an
             honour
             of
             the
             same
             kind
             to
             the
             one
             as
             the
             other
             ?
             And
             when
             prayers
             are
             made
             to
             Saints
             ,
             that
             through
             their
             merits
             they
             would
             do
             such
             things
             for
             them
             ,
             it
             is
             hard
             conceiving
             the
             meaning
             
             should
             only
             be
             ,
             that
             they
             would
             pray
             to
             God
             for
             them
             .
             Nay
             ,
             some
             have
             expresly
             said
             ,
             That
             
               God
               hath
               communicated
               that
               which
               of
               right
               belonged
               to
               him
               because
               of
               his
               divinity
               and
               omnipotency
               ,
               to
               the
               blessed
               Virgin
               ,
               &
               the
               Saints
               ;
               and
               ,
               that
               which
               is
               more
               wonderful
               to
               their
               Images
               too
               .
            
             So
             
               Gulielmus
               Fabricius
            
             in
             his
             appropriation
             of
             Lipsius
             his
             
               Diva
               Virgo
               Hallensis
            
             ,
             which
             it
             is
             thought
             by
             some
             that
             Lipsius
             only
             writ
             in
             imitation
             of
             some
             
               Heathen
               Goddess
            
             ;
             which
             may
             be
             a
             very
             probable
             account
             of
             that
             otherwise
             very
             unhappy
             undertaking
             of
             that
             learned
             Man.
             And
             as
             one
             said
             of
             the
             Pen
             he
             offered
             to
             the
             
               Virgin
               ,
               Nothing
               could
               be
               lighter
               ,
               unless
               it
               were
               the
               Book
               he
               wrote
               with
               it
               .
            
             
             But
             that
             professed
             Critick
             understood
             well
             enough
             the
             exactness
             of
             the
             parallel
             of
             the
             Worship
             of
             the
             
               Virgin
               Mary
            
             ,
             with
             that
             of
             the
             
               Heathen
               Goddesses
            
             ;
             and
             therefore
             very
             suitably
             calls
             her
             
               Tutelaris
               Diva
            
             ,
             by
             which
             his
             meaning
             might
             be
             guessed
             at
             ,
             as
             Plato's
             was
             ,
             by
             his
             using
             the
             name
             of
             God
             ,
             or
             Gods.
             But
             however
             that
             be
             ,
             we
             are
             sure
             the
             parallel
             is
             so
             great
             between
             the
             worship
             of
             Saints
             in
             the
             Church
             of
             Rome
             ,
             and
             that
             of
             Heroes
             and
             Daemons
             amongst
             the
             Heathens
             ,
             that
             if
             one
             be
             justified
             ,
             the
             other
             cannot
             be
             condemned
             ,
             and
             if
             one
             be
             condemned
             ,
             the
             other
             cannot
             be
             justified
             .
             So
             that
             from
             hence
             it
             follows
             ,
             that
             the
             arguments
             used
             by
             the
             
               Primitive
               Christians
            
             against
             that
             Worship
             ,
             will
             hold
             against
             
               Invocation
               of
               Saints
            
             ;
             because
             the
             Heathens
             pleaded
             not
             for
             an
             absolute
             and
             
               soveraign
               Worship
            
             of
             them
             ,
             but
             only
             such
             a
             kind
             of
             relative
             and
             
               subordinate
               Worship
            
             ,
             as
             you
             profess
             to
             be
             due
             to
             Saints
             .
             Thus
             much
             may
             suffice
             to
             clear
             the
             notion
             of
             Worship
             in
             the
             
               Primitive
               Church
            
             ,
             and
             to
             shew
             ,
             how
             far
             that
             was
             from
             approving
             your
             Doctrine
             of
             the
             
               Invocation
               of
               Saints
            
             .
          
           
             
             The
             next
             Argument
             I
             intended
             to
             have
             insisted
             on
             ,
             should
             have
             been
             the
             proving
             the
             
               Divinity
               of
               Christ
            
             from
             the
             Invocation
             of
             him
             ,
             
             as
             Athanasius
             and
             several
             others
             do
             ;
             which
             could
             signifie
             nothing
             ,
             if
             Invocation
             were
             then
             allowed
             to
             Saints
             .
             But
             this
             hath
             been
             so
             amply
             managed
             by
             others
             ,
             and
             the
             sense
             of
             the
             Church
             having
             been
             sufficiently
             discovered
             by
             our
             precedent
             discourse
             ;
             I
             shall
             not
             need
             to
             insist
             any
             more
             on
             those
             foregoing
             times
             ,
             but
             now
             come
             to
             that
             age
             of
             the
             Church
             ,
             wherein
             the
             honour
             of
             the
             Martyrs
             seems
             to
             be
             advanced
             higher
             upon
             the
             ceasing
             of
             persecution
             .
             But
             still
             his
             Lordship
             saith
             ,
             
               That
               the
               Church
               then
               admitted
               not
               of
               the
               Invocation
               of
               Saints
               ,
               but
               only
               of
               the
               Commemoration
               of
               the
               Martyrs
               ,
               as
               appears
               clearly
               in
               S.
            
             Augustine
             ,
             
             
               who
               saith
               ,
               Although
               they
               be
               at
               the
               Sacrifice
               named
               in
               their
               order
               ,
            
             non
             tamen
             à
             Sacerdote
             qui
             sacrificat
             invocantur
             :
             
               they
               are
               not
               invoked
               by
               the
               Priest
               who
               sacrifices
               .
            
             
             Now
             to
             this
             you
             answer
             ,
             
               The
               Father's
               meaning
               is
               ,
               that
               the
               Saints
               departed
               are
               not
               invocated
               ,
               or
               call'd
               upon
               by
               way
               of
               Sacrifice
               ,
            
             i.
             e.
             
               as
               persons
               to
               whom
               the
               Sacrifice
               is
               offered
               ;
               which
               ,
               you
               say
               ,
               is
               a
               work
               of
               Religion
               due
               to
               God
               only
               :
            
             and
             this
             you
             prove
             was
             all
             that
             S.
             Austin
             meant
             ,
             
               because
               in
               other
               places
               of
               his
               works
               ,
               where
               he
               teaches
               ,
               that
               not
               only
               Commemoration
               is
               made
               of
               the
               Saints
               departed
               in
               time
               of
               Sacrifice
               ,
               but
               that
               it
               is
               done
               to
               this
               particular
               intent
               and
               purpose
               ,
            
             viz.
             
               that
               they
               would
               pray
               for
               us
               ;
               which
               doubtless
               amounts
               to
               a
               virtual
               Invocation
               of
               them
               .
            
             And
             for
             this
             you
             produce
             
               several
               passages
               out
               of
               his
               works
               .
            
             Two
             things
             therefore
             must
             be
             enquired
             into
             .
             1.
             
             What
             the
             meaning
             of
             S.
             Austin
             is
             ,
             when
             he
             saith
             ,
             
               That
               the
               Saints
               are
               not
               invocated
               at
               the
               sacrifice
               .
            
             2.
             
             What
             his
             meaning
             is
             ,
             in
             those
             places
             wherein
             he
             allows
             of
             that
             you
             call
             
               Virtual
               Invocation
            
             ,
             viz.
             
               that
               the
               Saints
               would
               pray
               for
               us
               .
            
             1.
             
             We
             are
             to
             enquire
             ,
             What
             S.
             Austin's
             meaning
             is
             ,
             when
             he
             saith
             ,
             That
             the
             Saints
             are
             not
             invocated
             at
             the
             
               Sacrifice
               ;
               
               meaning
               no
               other
               ,
            
             (
             say
             you
             )
             
               but
               the
               Sacrifice
               of
               the
               Mass
               ,
               which
               you
               hope
               the
               Reader
               will
               mark
               for
            
             S.
             Austin's
             sake
             ;
             wherein
             you
             betray
             most
             egregious
             ignorance
             or
             fraud
             ,
             if
             you
             either
             suppose
             the
             Christians
             called
             nothing
             else
             a
             Sacrifice
             at
             that
             time
             ,
             but
             what
             you
             now
             call
             the
             Mass
             ,
             or
             that
             they
             did
             it
             in
             the
             same
             respect
             that
             you
             do
             now
             .
             A
             Sacrifice
             of
             Prayer
             and
             Praise
             indeed
             they
             had
             ,
             and
             a
             Commemoration
             of
             
               Christs
               Sacrifice
            
             in
             the
             
               Lords
               Supper
            
             ,
             but
             no
             such
             thing
             as
             a
             
               propitiatory
               Sacrifice
               for
               the
               living
               and
               the
               dead
            
             ;
             and
             I
             pray
             mark
             this
             for
             your
             own
             sake
             .
             But
             for
             our
             better
             understanding
             S.
             Austin's
             meaning
             ,
             we
             must
             consider
             that
             he
             is
             there
             comparing
             the
             honours
             which
             the
             Heathens
             gave
             to
             their
             Heroes
             ,
             with
             those
             which
             the
             Christians
             give
             to
             the
             
               Martyrs
               .
               They
            
             ,
             saith
             he
             ,
             
               to
               those
               Gods
               of
               theirs
               ,
               build
               Temples
               ,
               erect
               Altars
               ,
               appoint
               Priests
               ,
               and
               offer
               Sacrifices
               ;
               but
               we
               do
               not
               build
               any
               Temples
               to
               the
               Martyrs
               as
               to
               gods
               ,
               but
               raise
               Sepulchres
               as
               to
               dead
               men
               ,
               whose
               spirits
               live
               with
               God
               ;
               neither
               do
               we
               build
               Altars
               ,
               at
               which
               we
               may
               sacrifice
               to
               the
               Martyrs
               ,
               but
               we
               offer
               up
               a
               Sacrifice
               only
               to
               the
               God
               of
               the
               Martyrs
               ,
               and
               of
               us
               ;
               at
               which
               Sacrifice
               ,
            
             saith
             he
             ,
             
               as
               holy
               men
               of
               God
               ,
               who
               through
               their
               confession
               of
               him
               have
               overcome
               the
               world
               ,
               they
               are
               named
               in
               their
               place
               and
               order
               ,
               but
               are
               not
               invocated
               by
               the
               Priest
               ,
               who
               offers
               up
               the
               Sacrifice
               .
            
             Two
             things
             may
             here
             be
             understood
             by
             the
             Sacrifice
             ,
             either
             the
             
               anniversary
               Sacrifice
               of
               praise
               to
               God
               ,
            
             on
             the
             day
             of
             their
             Natalitia
             or
             Martyrdoms
             ;
             or
             else
             the
             celebration
             of
             the
             Eucharist
             ,
             which
             was
             wont
             to
             be
             done
             at
             the
             
               memoriae
               Martyrum
            
             chiefly
             upon
             that
             
               anniversary
               day
            
             .
             Now
             there
             are
             many
             reasons
             to
             incline
             me
             to
             think
             that
             S.
             Austin
             doth
             not
             speak
             of
             any
             ordinary
             celebration
             of
             the
             Eucharist
             ,
             but
             of
             that
             anniversary
             solemnity
             ,
             which
             was
             wont
             to
             be
             kept
             at
             the
             tombs
             of
             the
             Martyrs
             on
             the
             day
             of
             their
             sufferings
             .
             Chiefly
             because
             S.
             Austin
             is
             here
             paralleling
             the
             honours
             of
             the
             Martyrs
             ,
             with
             those
             of
             the
             
               Heathen
               Heroes
            
             ;
             and
             therefore
             it
             was
             reason
             he
             should
             speak
             of
             the
             greatest
             solemnities
             which
             were
             used
             for
             them
             .
             Now
             it
             is
             certain
             that
             there
             were
             such
             
               anniversary
               dayes
            
             then
             kept
             (
             by
             many
             passages
             of
             those
             times
             ,
             and
             somewhat
             before
             them
             )
             especially
             in
             the
             
               African
               Churches
            
             ;
             and
             at
             these
             they
             offered
             up
             
               solemn
               prayers
               and
               praises
               to
               God.
            
             Both
             which
             are
             clear
             from
             this
             passage
             of
             S.
             
               Cyprian
               ,
               Sacrificia
               pro
               iis
               semper
               ut
               meministis
               offerimus
               ,
            
             
             
               quoties
               Martyrum
               passiones
               &
               dies
               anniversariâ
               Commemoratione
               celebramus
               :
            
             Where
             we
             find
             an
             
               anniversary
               Commemoration
            
             and
             Sacrifices
             offered
             at
             them
             .
             What
             these
             Sacrifices
             were
             ,
             Rigaltius
             in
             his
             Observations
             on
             that
             place
             tells
             us
             ;
             Christiani
             ,
             saith
             he
             ,
             
               sacris
               anniversariis
               ,
               laudes
               Deo
               dicunt
               ,
               commemoratis
               eorum
               nominibus
               qui
               pro
               fide
               Christo
               dicta
               Martyrium
               fortiter
               obierunt
               .
            
             
             So
             that
             the
             Sacrifice
             was
             a
             Sacrifice
             of
             praise
             to
             God
             in
             behalf
             of
             the
             Martyrs
             .
             At
             which
             they
             had
             their
             
               Orationum
               Sacrificia
            
             too
             ,
             as
             Tertullian
             calls
             them
             ,
             who
             saith
             ,
             
               Vnder
               the
               Gospel
               the
               pure
               Sacrifice
               is
               Prayer
               to
               God
               ;
               and
               that
               the
               sinner
               being
               cleansed
               ,
               ought
               to
               offer
               to
               God
               ,
            
             munus
             apud
             Templum
             ,
             
             orationem
             sci
             .
             &
             gratiarum
             actionem
             apud
             Ecclesiam
             per
             Jesum
             Christum
             Catholicum
             Patris
             Sacerdotem
             ,
             
               a
               Sacrifice
               in
               his
               Temple
            
             ,
             viz.
             
               prayer
               and
               praise
               in
               his
               Church
               through
               Jesus
               Christ
               the
               Catholick
               High
               Priest
               of
               his
               Father
               .
            
             Hence
             S.
             
               Cyprian
               ,
               Quando
               in
               Sacrificiis
               precem
               cum
               pluribus
               facimus
               ,
            
             
             which
             Rigaltius
             explains
             by
             the
             
               publick
               prayers
               ,
               which
               the
               Priest
               made
               for
               the
               people
               ,
               and
               understands
               it
               wholly
               of
               the
               Sacrifices
               of
               prayers
               .
            
             
             So
             that
             these
             solemn
             thanksgivings
             to
             God
             in
             behalf
             of
             the
             Martyrs
             ,
             and
             the
             prayers
             which
             were
             made
             for
             others
             ,
             are
             those
             Sacrifices
             which
             did
             belong
             to
             these
             anniversary
             
               solemnities
               ,
               Oblationes
               pro
               defunctis
            
             ,
             
             
               pro
               natalitiis
               annuâ
               die
               facimus
            
             .
             Those
             
               oblationes
               pro
               natalitiis
            
             ,
             were
             nothing
             else
             but
             
             these
             solemn
             Eucharistical
             Sacrifices
             in
             behalf
             of
             the
             
               Martyrs
               sufferings
            
             ,
             which
             were
             called
             their
             Natalitia
             .
             Now
             to
             apply
             this
             to
             S.
             Austin
             :
             among
             the
             honours
             belonging
             to
             the
             Martyrs
             ,
             he
             mentions
             the
             Sacrifice
             which
             was
             offered
             to
             God
             in
             Commemoration
             of
             them
             ,
             and
             ,
             What
             can
             this
             be
             other
             than
             on
             that
             
               anniversary
               solemnity
            
             which
             Tertullian
             and
             Cyprian
             mention
             ,
             that
             was
             duly
             kept
             on
             that
             account
             .
             Now
             at
             this
             Sacrifice
             ,
             saith
             he
             ,
             
               they
               are
               named
               in
               their
               order
               ,
               but
               not
               invocated
               .
            
             Which
             being
             understood
             of
             the
             anniversary
             day
             ,
             and
             of
             the
             Sacrifices
             of
             prayers
             and
             praises
             ,
             nothing
             can
             be
             more
             express
             against
             Invocation
             of
             Saints
             ,
             than
             this
             place
             is
             .
             For
             ,
             if
             ever
             they
             were
             solemnly
             invocated
             ,
             it
             certainly
             would
             be
             on
             the
             day
             of
             the
             great
             solemnity
             for
             them
             ;
             and
             if
             then
             all
             prayers
             and
             praises
             were
             looked
             on
             as
             due
             only
             to
             God
             ,
             as
             Sacrifices
             belonging
             to
             him
             ,
             then
             it
             cannot
             but
             be
             a
             robbing
             God
             of
             his
             honour
             ,
             to
             offer
             up
             either
             prayers
             or
             praises
             to
             any
             but
             himself
             .
             But
             ,
             because
             it
             was
             the
             custom
             at
             those
             solemnities
             ,
             to
             have
             the
             Eucharist
             administred
             ,
             and
             that
             S.
             Austin
             afterwards
             mentions
             this
             ,
             I
             shall
             not
             exclude
             the
             Eucharist
             here
             ,
             yet
             that
             Sacrifice
             may
             still
             comprehend
             all
             the
             supplications
             which
             were
             then
             used
             ;
             and
             if
             the
             Saints
             were
             not
             invocated
             then
             ,
             we
             have
             reason
             to
             conclude
             they
             were
             not
             at
             all
             .
             For
             the
             Commemoration
             of
             the
             Martyrs
             was
             made
             after
             the
             
               Ite
               ,
               missa
               est
            
             ,
             and
             the
             Catechumens
             were
             departed
             ;
             so
             that
             there
             was
             no
             such
             occasion
             for
             their
             Invocation
             at
             any
             other
             time
             ,
             as
             then
             .
             So
             that
             if
             there
             were
             no
             Invocation
             of
             them
             at
             the
             Sacrifice
             ,
             much
             less
             was
             there
             out
             of
             it
             ;
             since
             all
             the
             solemnities
             concerning
             the
             Martyrs
             were
             used
             in
             the
             time
             of
             Celebration
             .
             Thus
             we
             see
             ,
             this
             place
             of
             S.
             Austin
             is
             full
             and
             clear
             against
             Invocation
             of
             Saints
             ,
             and
             we
             must
             now
             enquire
             into
             what
             he
             saith
             elsewhere
             .
             Only
             we
             take
             notice
             here
             ,
             that
             S.
             Austin
             not
             only
             appropriates
             Sacrifices
             as
             a
             thing
             peculiar
             to
             God
             ,
             but
             Temples
             and
             Altars
             too
             .
             And
             that
             Sacrifice
             which
             was
             then
             appropriated
             to
             God
             ,
             was
             not
             a
             
               propitiatory
               Sacrifice
            
             ,
             but
             Eucharistical
             and
             supplicatory
             ;
             and
             by
             consequence
             ,
             if
             Sacrifice
             only
             belongs
             to
             God
             ,
             then
             all
             Thanksgiving
             and
             Invocation
             doth
             too
             .
             For
             both
             those
             ,
             we
             see
             ,
             were
             comprehended
             by
             the
             
               African
               Fathers
            
             under
             the
             notion
             of
             Sacrifice
             .
          
           
             
             We
             proceed
             now
             to
             enquire
             ,
             what
             S.
             Austin
             saith
             elsewhere
             ;
             
               Whether
               he
               doth
               any
               where
               else
               allow
               Invocation
               as
               due
               to
               Saints
               ?
            
             For
             which
             we
             must
             consider
             ,
             that
             St.
             Austin
             every
             where
             appropriates
             all
             acts
             of
             Religion
             only
             to
             God
             ;
             for
             he
             expresly
             saith
             ,
             
               That
               we
               must
               only
               ask
               of
               God
               that
               good
               which
               we
               hope
               to
               do
               ,
            
             
             
               that
               God
               alone
               must
               be
               served
               by
               the
               soul
               ,
               because
               he
               alone
               is
               the
               Creatour
               of
               it
               :
               and
               that
               every
               glorified
               rational
               creature
               ,
               is
               only
               to
               be
               loved
               and
               imitated
               ;
               that
               we
               ought
               not
               to
               apply
               our
               Religion
               to
               yield
               service
               to
               the
               dead
               ;
               that
               they
               must
               be
               honoured
               for
               imitation
               ,
               not
               worshipped
               for
               Religion
               .
               That
               Religion
               is
               nothing
               else
               but
               the
               Worship
               of
               God
               ,
               and
               therefore
               we
               ought
               not
               to
               consecrate
               our selves
               to
               any
               thing
               else
               ,
               by
               any
               Religious
               rites
               .
               That
               those
               who
               have
               gone
               to
               Angels
               ,
               instead
               of
               God
               ,
               have
               fallen
               into
               many
               illusions
               ,
               and
               deceitful
               fancies
               .
            
             Now
             is
             it
             conceivable
             ,
             that
             a
             person
             constant
             to
             himself
             ,
             should
             so
             often
             ,
             and
             on
             such
             good
             grounds
             assert
             ,
             that
             all
             Acts
             of
             Religion
             belong
             only
             to
             God
             ,
             and
             yet
             withall
             ascribe
             religious
             Invocation
             as
             due
             either
             to
             Saints
             or
             Angels
             ?
             But
             we
             must
             further
             consider
             ,
             that
             the
             ground
             of
             S.
             Austin's
             distinguishing
             between
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             was
             not
             to
             
             assert
             different
             degrees
             of
             
               religious
               worship
            
             ,
             but
             to
             make
             different
             kinds
             of
             worship
             of
             those
             two
             ;
             the
             one
             being
             properly
             religious
             worship
             ,
             the
             other
             only
             
               cultus
               dilectionis
               &
               societatis
            
             ,
             as
             he
             calls
             it
             ,
             
               a
               worship
               only
               of
               love
               and
               respect
               .
            
             So
             that
             we
             quarrel
             not
             with
             the
             distinction
             it self
             ,
             but
             with
             your
             misapplying
             it
             .
             
               For
               St.
            
             Austin
             
               plainly
               makes
               the
               honour
               given
               to
               Saints
               departed
               ,
            
             
             
               to
               be
               of
               the
               same
               nature
               with
               that
               which
               is
               given
               them
               ,
               while
               they
               live
               :
               all
               the
               difference
               is
               ,
            
             saith
             he
             ,
             
               we
               may
               render
               that
               honour
               to
               them
               with
               the
               more
               confidence
               ,
               after
               they
               have
               over
               come
               .
            
             But
             still
             adds
             ,
             
               That
               all
               religious
               worship
               is
               proper
               only
               to
               God.
            
             The
             only
             difficulty
             then
             is
             ,
             What
             is
             to
             be
             understood
             by
             those
             other
             passages
             you
             produce
             out
             of
             him
             .
             And
             this
             we
             have
             gained
             already
             ,
             that
             they
             cannot
             be
             understood
             of
             any
             
               religious
               worship
            
             ,
             without
             an
             apparent
             contradiction
             .
             Your
             first
             Citation
             is
             ,
             
               That
               the
               commemoration
               of
               Martyrs
               at
               the
               Holy
               Table
               ,
            
             
             
               is
               not
               that
               we
               should
               pray
               for
               them
               ,
               but
               rather
               that
               they
               should
               pray
               for
               us
               .
            
             To
             the
             same
             purpose
             the
             second
             is
             ,
             
               That
               it
               is
               an
               injury
               to
               pray
               for
               a
               Martyr
               ,
               to
               whose
               prayers
               we
               our selves
               ought
               to
               be
               recommended
               .
            
             The
             only
             things
             which
             can
             be
             drawn
             from
             hence
             are
             ,
             that
             the
             Martyrs
             do
             pray
             for
             the
             Church
             on
             earth
             ,
             and
             that
             we
             ought
             to
             recommend
             our selves
             to
             their
             prayers
             :
             But
             what
             is
             this
             to
             an
             Invocation
             of
             them
             ,
             when
             it
             doth
             not
             so
             much
             as
             imply
             a
             direct
             desire
             of
             them
             to
             pray
             for
             us
             ?
             When
             this
             recommending
             our selves
             to
             the
             prayers
             of
             the
             Martyrs
             ,
             is
             probably
             understood
             of
             nothing
             else
             ,
             but
             a
             desire
             that
             God
             would
             hear
             the
             prayers
             which
             the
             Saints
             in
             Heaven
             do
             make
             on
             our
             behalf
             ,
             without
             any
             address
             to
             the
             Martyrs
             themselves
             ,
             that
             they
             would
             pray
             for
             us
             .
             Which
             seems
             very
             unreasonable
             ,
             without
             good
             assurance
             that
             they
             did
             hear
             or
             understand
             those
             requests
             of
             that
             nature
             which
             are
             made
             to
             them
             .
             It
             is
             not
             therefore
             the
             saying
             that
             
               the
               Saints
               do
               pray
               for
               us
               ,
            
             which
             makes
             it
             either
             
               lawful
               or
               profitable
            
             for
             us
             to
             pray
             to
             them
             .
             For
             since
             they
             ascribe
             that
             honour
             as
             alone
             due
             to
             God
             ,
             so
             ought
             we
             to
             do
             too
             ;
             and
             I
             can
             hardly
             see
             how
             the
             very
             praying
             to
             Saints
             to
             pray
             for
             us
             ,
             being
             performed
             with
             all
             the
             rites
             of
             solemn
             and
             
               Religious
               Invocation
            
             ,
             can
             be
             excused
             from
             attributing
             that
             honour
             to
             the
             creature
             which
             is
             due
             only
             to
             the
             Creatour
             .
             And
             therefore
             I
             cannot
             but
             wonder
             at
             those
             who
             would
             make
             this
             only
             of
             the
             same
             nature
             ,
             with
             our
             desiring
             Fellow-Christians
             to
             pray
             for
             us
             .
             For
             is
             there
             no
             difference
             between
             a
             mans
             intreating
             a
             Courtier
             to
             present
             his
             Petition
             to
             the
             King
             ,
             and
             his
             falling
             down
             on
             his
             Knees
             to
             him
             with
             all
             the
             ceremony
             due
             to
             the
             King
             himself
             ;
             and
             then
             put
             it
             off
             ,
             with
             saying
             ,
             that
             in
             all
             that
             ,
             he
             only
             desired
             him
             to
             sue
             to
             his
             Majesty
             in
             his
             behalf
             ?
             Although
             therefore
             we
             condemn
             not
             the
             solemn
             praying
             to
             God
             ,
             not
             only
             to
             hear
             the
             prayers
             of
             the
             
               Church
               Militant
            
             ,
             but
             of
             that
             part
             of
             it
             which
             is
             triumphant
             in
             behalf
             of
             the
             other
             in
             General
             ;
             yet
             this
             falls
             far
             short
             of
             solemn
             addresses
             in
             places
             of
             
               Divine
               worship
            
             ,
             and
             in
             
               Sacred
               offices
            
             to
             the
             Saints
             ,
             that
             they
             would
             pray
             for
             us
             .
             This
             is
             it
             ,
             which
             as
             to
             that
             you
             call
             
               virtual
               Invocation
            
             ,
             you
             should
             have
             proved
             out
             of
             St.
             Austin
             ;
             and
             yet
             even
             that
             falls
             much
             short
             of
             that
             direct
             and
             
               formal
               Invocation
            
             which
             is
             both
             used
             and
             allowed
             in
             the
             Church
             of
             Rome
             .
             But
             you
             offer
             at
             a
             further
             proof
             of
             a
             direct
             
               Ora
               pro
               nobis
            
             in
             St.
             
               Austin
               .
               For
            
             (
             say
             you
             )
             St.
             Austin
             
               doth
               profess
               it
               to
               be
               the
               General
               custom
               of
               Christians
               in
               their
               recommending
               themselves
               to
               the
               Saints
               ,
               to
               say
               ,
            
             
             Memor
             esto
             nostrî
             ;
             
               which
               surely
               no
               man
               will
               contend
               to
               signifie
               less
               than
            
             ora
             pro
             nobis
             .
             I
             grant
             ,
             it
             signifies
             as
             much
             where
             St.
             Austin
             uses
             it
             ;
             but
             if
             you
             had
             consulted
             the
             place
             you
             might
             easily
             have
             seen
             how
             wholly
             impertinent
             
             it
             is
             to
             your
             purpose
             .
             For
             St.
             Austin
             speaks
             not
             at
             all
             there
             of
             Saints
             departed
             ,
             but
             of
             them
             living
             ;
             and
             that
             it
             was
             a
             common
             thing
             among
             Christians
             to
             say
             to
             any
             one
             of
             them
             
               Memor
               esto
               meî
            
             ,
             Remember
             me
             in
             your
             prayers
             ;
             which
             appears
             by
             the
             whole
             scope
             of
             that
             Chapter
             ,
             where
             he
             speaks
             of
             giving
             alms
             ,
             and
             the
             effect
             of
             them
             on
             those
             who
             received
             them
             in
             making
             them
             mindful
             of
             them
             .
             It
             cannot
             be
             denyed
             ,
             but
             some
             of
             them
             did
             use
             such
             expressions
             to
             those
             who
             were
             near
             their
             Martyrdom
             ;
             but
             still
             this
             only
             shews
             the
             requesting
             it
             of
             them
             ,
             when
             they
             were
             sure
             they
             heard
             them
             ;
             but
             it
             proves
             not
             any
             solemn
             Invocations
             of
             them
             when
             they
             were
             dead
             .
             But
             if
             we
             should
             grant
             ,
             that
             there
             are
             expressions
             intimating
             a
             desire
             that
             Saints
             in
             Heaven
             should
             pray
             for
             them
             ,
             which
             is
             the
             utmost
             you
             can
             make
             of
             the
             citation
             out
             of
             the
             Sermon
             on
             St.
             Stephen
             (
             which
             with
             the
             rest
             
               de
               Sanctis
            
             is
             vehemently
             suspected
             ,
             and
             the
             other
             on
             Job
             is
             counterfeit
             )
             yet
             there
             is
             a
             great
             deal
             of
             difference
             to
             be
             put
             between
             such
             a
             calling
             upon
             Martyrs
             (
             of
             whom
             only
             St.
             Austin
             speaks
             )
             out
             of
             a
             desire
             of
             their
             prayers
             ;
             and
             a
             solemn
             and
             direct
             praying
             to
             them
             in
             the
             most
             
               Sacred
               offices
            
             and
             
               publick
               devotions
            
             :
             which
             is
             used
             and
             approved
             in
             your
             Church
             .
             For
             whatever
             there
             might
             be
             of
             
               private
               devotion
            
             (
             not
             to
             call
             it
             superstition
             )
             this
             way
             in
             St.
             Austins
             time
             ,
             in
             desiring
             the
             prayers
             of
             
               departed
               Saints
            
             whom
             they
             could
             have
             no
             ground
             at
             all
             to
             believe
             they
             heard
             them
             ;
             yet
             you
             can
             bring
             no
             evidence
             of
             any
             use
             of
             this
             in
             the
             
               publick
               offices
            
             of
             the
             Church
             ,
             much
             less
             of
             that
             direct
             Invocation
             ,
             which
             we
             most
             of
             all
             charge
             your
             Church
             with
             .
             That
             then
             which
             began
             in
             meer
             
               hypothetical
               addresses
            
             ,
             went
             somewhat
             further
             ,
             when
             they
             began
             to
             grow
             more
             confident
             that
             in
             some
             extraordinary
             way
             or
             other
             the
             
               Saints
               heard
            
             them
             ;
             but
             still
             this
             kept
             it self
             within
             the
             bounds
             of
             the
             
               cultus
               dilectionis
               &
               societatis
            
             ,
             that
             respect
             which
             arose
             from
             
               Love
               and
               Communion
            
             ;
             but
             it
             was
             a
             good
             while
             after
             before
             it
             obtained
             a
             place
             in
             the
             
               publick
               Offices
            
             ,
             and
             yet
             longer
             ,
             before
             it
             came
             to
             that
             height
             of
             
               Religious
               Invocation
            
             ,
             which
             is
             more
             practised
             then
             pleaded
             for
             in
             the
             Church
             of
             Rome
             .
             For
             although
             great
             endeavours
             be
             used
             to
             smooth
             over
             these
             gross
             abuses
             with
             fair
             distinctions
             ,
             of
             
               relative
               and
               absolute
               ,
               direct
               and
               indirect
               worship
            
             ;
             yet
             the
             general
             practise
             is
             uncapable
             of
             being
             palliated
             by
             these
             narrow
             coverings
             ,
             there
             being
             the
             most
             formal
             and
             
               direct
               Invocations
            
             used
             to
             Saints
             for
             spiritual
             and
             temporal
             blessings
             .
             Which
             being
             allowed
             of
             in
             common
             practise
             and
             the
             most
             
               sacred
               Offices
            
             ,
             can
             never
             be
             excused
             from
             as
             great
             Idolatry
             as
             the
             Heathens
             were
             guilty
             of
             ,
             in
             the
             worship
             of
             their
             
               Inferiour
               Deities
            
             .
             I
             conclude
             this
             therefore
             with
             that
             of
             Spalatensis
             ,
             
             
               Religious
               Invocation
            
             of
             Saints
             is
             
               Heathenism
               ;
               and
               meer
               civil
               Invocation
               of
               them
               ,
            
             though
             not
             so
             bad
             is
             yet
             dangerous
             .
             And
             therefore
             Wicelius
             justly
             saith
             ,
             
               That
               the
               Invocation
               of
               Saints
               ,
               is
               to
               be
               cast
               out
               of
               the
               Church
               ,
               because
               it
               ascribes
               Gods
               honour
               and
               attributes
               to
               his
               creatures
               ,
               and
               derogates
               from
               the
               office
               and
               glory
               of
               Christ
               by
               making
               Saints
               ,
               Mediatours
               and
               Intercessours
               .
            
          
           
             
             Which
             is
             that
             we
             now
             come
             to
             consider
             .
             For
             ,
             as
             his
             Lordship
             saith
             ,
             
               When
               the
               Church
               prayed
               to
               God
               for
               any
               thing
               ,
            
             
             
               she
               desired
               to
               be
               heard
               for
               the
               mercies
               and
               the
               merits
               of
               Christ
               ,
               not
               for
               the
               merits
               of
               any
               Saints
               whatsoever
               .
               For
               I
               much
               doubt
               ,
               this
               were
               to
               make
               the
               Saints
               more
               then
               Mediatours
               of
               Intercession
               ,
               which
               is
               all
               that
               you
               will
               acknowledge
               you
               allow
               to
               the
               Saints
               .
               For
               I
               pray
               ,
               is
               not
               by
               the
               Merits
               more
               then
               by
               the
               Intercession
               ?
               Did
               not
               Christ
               redeem
               us
               by
               his
               merits
               ?
               And
               if
               God
               must
               hear
               our
               prayers
               for
               the
               merits
               of
               the
               Saints
               ,
               how
               much
               fall
               they
               short
               of
               sharers
               in
               the
               mediation
               of
               Redemption
               ?
               Such
               prayers
               as
               these
               the
               Church
               of
            
             Rome
             
               makes
               at
               this
               day
               ,
               and
               they
               
               stand
               (
               not
               without
               great
               scandal
               to
               Christ
               and
               Christianity
               )
               used
               and
               authorized
               to
               be
               used
               in
               the
               Missal
               .
            
             To
             this
             you
             Answer
             in
             two
             things
             .
             1.
             
             
               That
               such
               prayers
               as
               these
               ,
               are
               used
               in
               Scripture
               .
            
             
             2.
             
             
               That
               they
               are
               no
               derogation
               to
               the
               merits
               of
               Christ.
            
             For
             the
             first
             ,
             you
             say
             ,
             Solomon
             ,
             Psal.
             132.
             
               pray's
               to
               God
               to
               hear
               him
               ,
               in
               effect
               for
               the
               merits
               of
               his
               Father
            
             David
             
               deceased
               ,
               when
               he
               saith
            
             ,
             Memento
             ,
             Domine
             ,
             David
             &
             omnis
             mansuetudinis
             ejus
             ,
             
               Lord
               remember
            
             David
             
               and
               all
               his
               meekness
               ,
               &c.
               
               This
            
             (
             you
             say
             )
             
               cannot
               be
               understood
               of
               Gods
               Covenant
               and
               promise
               made
               to
            
             David
             (
             
               as
               Protestants
               vainly
               pretend
               )
               but
               of
            
             Davids
             
               piety
               and
               vertue
               by
               which
               he
               was
               acceptable
               to
               God.
               For
               which
               reason
               he
               adds
               again
               ,
               For
               thy
               servant
            
             Davids
             
               sake
               turn
               not
               away
               the
               face
               of
               thine
               Anointed
               .
               The
               like
               was
               done
               by
            
             Daniel
             ,
             Moses
             ,
             Hieremias
             
               and
               other
               Prophets
               praying
               unto
               God
               ,
               and
               desiring
               their
               petitions
               might
               be
               heard
               for
            
             Abraham
             ,
             for
             Isaac
             ,
             for
             Israels
             
               sake
               ,
               and
               for
               the
               sakes
               of
               other
               Holy
               men
               ,
               who
               had
               lived
               before
               ,
               and
               been
               in
               their
               times
               persons
               acceptable
               to
               God.
            
             And
             for
             this
             you
             quote
             St.
             Austin
             and
             Chrysostome
             .
             So
             far
             you
             have
             very
             fairly
             rendred
             Bellarmin
             exactly
             in
             English.
             But
             we
             are
             yet
             to
             seek
             ,
             
             Why
             all
             those
             expressions
             in
             Scripture
             are
             not
             to
             be
             understood
             of
             the
             Covenant
             and
             
               Promise
               God
            
             made
             with
             those
             persons
             who
             are
             mentioned
             by
             you
             .
             For
             it
             is
             considerable
             ,
             that
             you
             instance
             in
             none
             but
             such
             whom
             God
             had
             made
             an
             express
             Covenant
             with
             ,
             as
             with
             the
             Patriarchs
             ,
             and
             with
             David
             .
             But
             since
             you
             say
             ,
             
               That
               this
               Answer
               hath
               not
               the
               least
               ground
               from
               the
               Text
               ,
            
             therein
             you
             out-do
             Bellarmin
             ,
             and
             speak
             that
             which
             the
             Text
             evidently
             contradicts
             you
             in
             .
             For
             Psal.
             132.11
             .
             next
             after
             those
             very
             words
             ,
             
               For
               thy
               servant
            
             David
             
               's
               sake
            
             ;
             it
             follows
             ,
             
               The
               Lord
               hath
               sworn
               in
               truth
               unto
            
             David
             ;
             and
             ,
             in
             the
             following
             verse
             ,
             
               The
               Covenant
               God
               made
               with
            
             David
             
               is
               mentioned
               .
               If
               thy
               Children
               will
               keep
               my
               Covenant
               and
               my
               Testimony
               that
               I
               shall
               teach
               them
               ,
               their
               Children
               also
               shall
               sit
               upon
               thy
               throne
               for
               evermore
               .
            
             You
             had
             then
             much
             consulted
             the
             Text
             when
             you
             say
             ,
             
               This
               exposition
               had
               not
               the
               least
               ground
               from
               it
            
             ;
             for
             that
             speaks
             expresly
             of
             the
             
               Promise
               and
               Covenant
               which
               God
               made
               with
            
             David
             .
             And
             what
             you
             add
             to
             the
             text
             ,
             of
             Davids
             
               piety
               and
               vertue
            
             ,
             we
             may
             more
             justly
             say
             ,
             
               hath
               not
               the
               least
               ground
               from
               it
               .
            
             For
             the
             word
             doth
             not
             signifie
             meekness
             but
             affliction
             ,
             and
             therefore
             Aquila
             renders
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Symmachus
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             some
             old
             Copies
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             all
             referring
             not
             to
             
               Davids
               merits
            
             ,
             but
             to
             his
             sufferings
             .
             And
             it
             is
             not
             improbably
             conceived
             by
             some
             ,
             that
             this
             Psalm
             is
             not
             of
             Solomons
             penning
             ,
             but
             of
             Davids
             ;
             and
             that
             at
             the
             time
             when
             the
             Ark
             was
             to
             be
             brought
             back
             from
             the
             House
             of
             
               Obed
               Edom
            
             to
             Hierusalem
             .
             And
             in
             all
             those
             other
             places
             of
             Scripture
             mention'd
             ,
             referring
             to
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob
             ;
             the
             Scripture
             is
             very
             plain
             ,
             that
             they
             are
             to
             be
             understood
             of
             the
             
               Covenant
               God
            
             made
             with
             them
             :
             As
             appears
             by
             the
             very
             words
             of
             
               Moses
               ,
               Remember
            
             Abraham
             ,
             Isaac
             ,
             and
             Israel
             
               thy
               servants
            
             ,
             
             
               to
               whom
               thou
               swarest
               by
               thine
               own
               self
               ,
            
             &c.
             
             And
             God
             himself
             speaks
             often
             
               of
               his
               remembring
               his
               Covenant
               which
               he
               made
               with
            
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             ;
             and
             that
             is
             the
             ground
             why
             the
             Prophets
             afterwards
             plead
             the
             remembrance
             of
             those
             persons
             ,
             because
             the
             Covenant
             made
             with
             them
             was
             the
             foundation
             of
             all
             those
             blessings
             which
             the
             Children
             of
             Israel
             expected
             afterwards
             .
             The
             utmost
             that
             can
             be
             made
             of
             St.
             Augustins
             testimony
             is
             ,
             
             
               That
               God
               may
               sometimes
               shew
               favour
               to
               a
               people
               that
               hath
               deserved
               ill
               at
               his
               hands
               for
               the
               sake
               of
               such
               as
               pray
               for
               them
            
             ;
             as
             he
             did
             to
             the
             people
             of
             Israel
             for
             the
             sake
             of
             Moses
             .
             And
             all
             that
             St.
             Chrysostom
             saith
             ,
             is
             ,
             
               That
               God
               may
               shew
               mercy
               to
               wicked
               men
               for
               the
               sake
               of
               their
               righteous
               Ancestours
               who
               are
               dead
               .
            
             
             But
             this
             is
             no
             more
             then
             he
             hath
             promised
             ,
             That
             he
             will
             shew
             mercy
             to
             them
             that
             love
             him
             
             to
             the
             third
             and
             fourth
             Generation
             .
             But
             there
             is
             a
             great
             deal
             of
             difference
             to
             be
             made
             between
             the
             expressions
             of
             
               Gods
               bounty
            
             and
             the
             Foundation
             of
             our
             prayers
             ;
             which
             ought
             to
             be
             only
             a
             promise
             of
             God.
             And
             in
             this
             case
             we
             deny
             it
             not
             to
             be
             lawful
             ,
             to
             pray
             that
             God
             would
             remember
             his
             promise
             :
             but
             that
             is
             a
             quite
             different
             thing
             from
             praying
             that
             we
             may
             receive
             blessings
             through
             the
             merits
             of
             the
             Saints
             in
             Heaven
             .
             So
             that
             it
             cannot
             be
             hence
             concluded
             ,
             that
             't
             is
             no
             unwarrantable
             thing
             to
             pray
             that
             God
             would
             hear
             us
             for
             the
             merits
             of
             the
             Saints
             .
          
           
             But
             this
             will
             be
             further
             explained
             now
             we
             come
             to
             see
             ,
             how
             you
             vindicate
             this
             from
             being
             any
             derogation
             to
             the
             merits
             of
             Christ.
             
             
               We
               believe
            
             ,
             say
             you
             ,
             
             
               and
               confess
               that
               Christ
               alone
               is
               our
               Redeemer
               ;
               and
               that
               he
               ,
               and
               none
               but
               he
               ,
               by
               the
               just
               price
               of
               his
               most
               precious
               blood
               ,
               hath
               paid
               our
               ransome
               ,
               and
               fully
               satisfied
               the
               justice
               of
               God
               for
               our
               sins
               :
               all
               that
               we
               desire
               of
               the
               Saints
               ,
               either
               when
               we
               mention
               their
               merits
               to
               God
               ,
               or
               simply
               beg
               their
               Intercession
               with
               God
               for
               us
               ,
               is
               only
               ,
               that
               they
               would
               joyn
               with
               us
               in
               prayer
               to
               God
               ,
               and
               that
               God
               would
               be
               pleased
               for
               their
               sakes
               ,
               whose
               works
               were
               so
               grateful
               to
               him
               ,
               to
               bestow
               on
               us
               the
               favours
               we
               ask
               .
            
             When
             things
             are
             so
             odious
             in
             the
             practise
             of
             them
             ,
             that
             they
             cause
             all
             persons
             of
             any
             ingenuity
             among
             your selves
             to
             cry
             out
             upon
             them
             ,
             then
             your
             Arts
             are
             ,
             To
             let
             the
             same
             practises
             continue
             still
             ,
             but
             to
             find
             out
             some
             plausible
             pretext
             to
             colour
             them
             over
             with
             .
             As
             it
             is
             here
             in
             the
             business
             of
             
               praying
               to
               Saints
            
             ,
             and
             making
             them
             thereby
             to
             be
             Mediatours
             between
             God
             and
             us
             ;
             which
             implying
             so
             great
             dishonour
             to
             the
             all-sufficiency
             of
             the
             Merits
             and
             Intercession
             of
             Christ
             ,
             you
             are
             fain
             to
             find
             out
             the
             fairest
             excuses
             you
             can
             make
             for
             it
             ,
             although
             the
             practises
             still
             continue
             which
             overthrow
             all
             the
             distinctions
             you
             use
             .
             Thus
             it
             is
             plain
             ,
             that
             direct
             and
             
               formal
               prayers
            
             in
             your
             Church
             are
             made
             to
             Saints
             ;
             but
             ,
             you
             say
             ,
             
               these
               are
               only
               to
               intreat
               them
               to
               pray
               for
               us
            
             :
             You
             pray
             expresly
             (
             as
             his
             Lordship
             tells
             you
             )
             
               That
               God
               by
               the
               merits
               and
               prayers
               of
               Saints
               would
               deliver
               you
               from
               the
               fire
               of
               Hell
            
             ;
             
             
               that
               you
               may
               obtain
               the
               glory
               of
               eternity
               by
               their
               merits
               ;
               and
               that
               God
               would
               absolve
               you
               from
               your
               sins
               by
               their
               Interceding
               merits
               :
            
             and
             yet
             for
             all
             this
             ,
             you
             would
             have
             us
             believe
             ,
             that
             you
             offer
             no
             derogation
             at
             all
             to
             the
             Merits
             and
             Intercession
             of
             Christ.
             But
             is
             it
             not
             the
             great
             honour
             of
             Christ
             that
             his
             Merits
             and
             Intercession
             alone
             are
             all-sufficient
             to
             procure
             all
             spiritual
             blessings
             for
             us
             ?
             And
             can
             any
             spiritual
             blessings
             be
             greater
             than
             deliverance
             from
             hell
             ,
             eternal
             glory
             ,
             and
             the
             forgiveness
             of
             sins
             ?
             And
             when
             you
             pray
             for
             all
             these
             through
             the
             Merits
             of
             the
             Saints
             ,
             how
             can
             you
             possibly
             more
             disparage
             the
             all-sufficiency
             of
             the
             Merits
             of
             Christ
             ?
             For
             ,
             if
             those
             be
             sufficient
             what
             need
             any
             more
             ?
             Will
             God
             grant
             that
             for
             the
             Merits
             of
             the
             Saints
             ,
             which
             he
             would
             not
             do
             for
             the
             Intercession
             of
             Christ
             ?
             Or
             ,
             do
             we
             want
             the
             Merits
             of
             the
             Saints
             to
             apply
             the
             Merits
             of
             Christ
             ?
             but
             still
             something
             of
             weakness
             and
             defect
             must
             be
             implyed
             in
             them
             ,
             if
             some
             further
             additional
             Merits
             be
             wanting
             for
             the
             application
             of
             the
             former
             .
             If
             a
             Prince
             should
             declare
             to
             some
             of
             his
             Fathers
             Subjects
             ,
             that
             he
             would
             satisfie
             his
             Fathers
             displeasure
             ,
             and
             intercede
             for
             them
             that
             they
             should
             have
             an
             absolute
             pardon
             ;
             Would
             it
             not
             argue
             a
             distrust
             of
             the
             Princes
             Interest
             to
             sollicite
             some
             
               Inferiour
               Attendants
            
             to
             intreat
             the
             King
             to
             pardon
             them
             for
             their
             sakes
             ?
             And
             it
             is
             here
             a
             plain
             case
             ,
             whatever
             you
             pretend
             ,
             that
             you
             do
             not
             only
             pray
             that
             the
             Saints
             would
             joyn
             in
             prayer
             to
             God
             with
             you
             ,
             but
             you
             run
             to
             them
             for
             
               help
               and
               assistance
            
             ,
             in
             order
             to
             the
             obtaining
             the
             greatest
             spiritual
             blessings
             from
             God.
             For
             so
             the
             
               Council
               of
               Trent
            
             expresly
             defines
             ,
             
               That
               it
               is
               not
               only
               good
               and
               profitable
               to
               Invocate
               the
               Saints
               ,
               but
               
               ob
               beneficia
               impetranda
               à
               Deo
               per
               Christum
               ad
               eorum
               orationes
               ,
            
             
             
               opem
               auxiliumque
               confugere
               ;
               for
               the
               obtaining
               of
               blessings
               from
               God
               through
               Christ
               ,
               we
               ought
               to
               fly
               to
               their
               prayers
               ,
               help
               and
               assistance
               .
            
             If
             nothing
             else
             were
             meant
             ,
             but
             only
             that
             the
             Saints
             should
             pray
             for
             us
             ,
             What
             means
             help
             and
             assistance
             mentioned
             as
             distinct
             from
             their
             prayers
             ?
             
             And
             the
             
               Roman
               Catechism
            
             more
             fully
             delivers
             it
             (
             which
             was
             published
             by
             order
             of
             the
             Council
             of
             
               Trent
               )
               viz.
               That
               Saints
               are
               not
               only
               to
               be
               invocated
               ,
               because
               of
               their
               prayers
               to
               God
               ,
               but
               because
               God
               bestows
               many
               blessings
               on
               us
               ,
            
             eorum
             merito
             &
             gratiâ
             ,
             
               by
               their
               merits
               and
               favour
            
             ;
             and
             after
             adds
             ,
             
               Roga●i
               &
               peccatorum
               veniam
               impetrabunt
               ,
               &
               conciliabunt
               nobis
               Dei
               gratiam
               ;
               Being
               asked
               ,
               they
               will
               obtain
               the
               pardon
               of
               sin
               ,
               and
               procure
               for
               us
               the
               savour
               of
               God.
            
             And
             ,
             What
             can
             be
             more
             said
             concerning
             Christ
             himself
             ?
             Although
             therefore
             you
             say
             never
             so
             much
             ,
             
               That
               your
               prayers
               are
               made
               to
               the
               Saints
               through
               the
               merits
               of
               Christ
               ,
            
             and
             that
             you
             conclude
             all
             your
             
               prayers
               ,
               per
               Christum
               Dominum
               nostrum
            
             ;
             yet
             all
             this
             cannot
             clear
             you
             from
             offering
             the
             greatest
             dishonour
             to
             the
             merits
             and
             intercession
             of
             Christ
             ,
             since
             it
             is
             plain
             you
             rely
             on
             the
             
               Saints
               merits
            
             ,
             in
             order
             to
             the
             obtaining
             the
             Blessings
             you
             pray
             for
             .
             But
             ,
             say
             you
             ,
             
               If
               the
               Saints
               being
               rewarded
               in
               Heaven
               for
               their
               merits
               ,
            
             
             
               be
               not
               injurious
               to
               the
               fulness
               of
               Christ●
               merits
               ,
               Why
               should
               their
               being
               heard
               by
               virtue
               of
               those
               merits
               ,
               when
               they
               pray
               to
               God
               for
               us
               through
               Christ
               ,
               or
               our
               desire
               that
               they
               may
               be
               heard
               for
               them
               ,
               be
               thought
               injurious
               to
               Christs
               merits
               ?
            
             To
             which
             I
             answer
             ,
             Those
             merits
             which
             you
             suppose
             in
             Saints
             ,
             when
             they
             are
             rewarded
             in
             Heaven
             ,
             have
             either
             an
             equal
             proportion
             with
             the
             reward
             they
             receive
             ,
             or
             not
             ?
             If
             not
             ,
             then
             they
             cease
             to
             be
             merits
             ,
             and
             the
             giving
             the
             reward
             ,
             (
             though
             an
             act
             of
             Justice
             ,
             the
             Promise
             supposed
             )
             yet
             in
             it self
             is
             wholly
             an
             act
             of
             Grace
             and
             Favour
             ;
             if
             they
             have
             ,
             then
             the
             full
             recompence
             is
             received
             by
             that
             reward
             ,
             and
             nothing
             further
             can
             be
             obtained
             for
             others
             on
             their
             account
             .
             But
             in
             the
             sense
             it
             is
             to
             be
             suspected
             you
             take
             merits
             in
             ,
             we
             as
             well
             assert
             ,
             that
             the
             proportioning
             the
             reward
             in
             Heaven
             to
             the
             merits
             of
             Saints
             ,
             is
             injurious
             to
             the
             fulness
             of
             
               Christs
               merits
            
             ,
             as
             their
             obtaining
             mercies
             for
             others
             by
             reason
             of
             them
             .
             Only
             this
             latter
             adds
             to
             the
             dishonour
             ,
             in
             that
             there
             is
             not
             only
             supposed
             a
             proportion
             between
             Heaven
             and
             them
             ;
             but
             ,
             as
             though
             that
             were
             not
             enough
             ,
             a
             further
             efficacy
             is
             attributed
             to
             them
             ,
             for
             obtaining
             mercies
             for
             others
             too
             .
             His
             Lordship
             therefore
             does
             not
             
               go
               about
               to
               pervert
               the
               sense
               of
               the
               prayers
               used
               in
               your
               Missal
            
             ;
             but
             the
             plain
             words
             and
             sense
             of
             them
             evidently
             shew
             ,
             how
             contrary
             they
             are
             to
             Christian
             Doctrine
             and
             Piety
             .
             Bellarmin's
             saying
             ,
             that
             the
             Saints
             may
             in
             some
             sense
             be
             called
             our
             Redeemers
             ,
             cannot
             be
             vindicated
             by
             that
             saying
             of
             S.
             Paul
             ,
             That
             
               he
               became
               all
               things
               to
               all
               men
               ,
               that
               he
               might
               save
               some
            
             ;
             
             because
             salvation
             respects
             the
             effect
             of
             
               Christs
               death
            
             ,
             the
             promotion
             of
             which
             may
             in
             some
             sense
             be
             attributed
             to
             the
             Instruments
             of
             it
             ,
             such
             as
             S.
             Paul
             was
             here
             on
             Earth
             ;
             but
             Redemption
             respects
             the
             merits
             by
             which
             that
             effect
             was
             obtained
             ,
             and
             so
             belongs
             wholly
             to
             Christ
             ,
             and
             cannot
             be
             attributed
             to
             any
             Saints
             ,
             either
             in
             Earth
             or
             Heaven
             .
             When
             you
             can
             prove
             that
             any
             subordinate
             Instruments
             of
             
               Gods
               Power
            
             are
             called
             Numina
             ,
             you
             may
             then
             excuse
             Bellarmin
             for
             calling
             the
             Saints
             so
             ;
             but
             that
             is
             so
             incongruous
             a
             sense
             of
             the
             word
             ,
             that
             it
             needs
             no
             confutation
             .
          
           
             We
             are
             now
             come
             to
             the
             
               last
               Errour
            
             ,
             which
             his
             Lordship
             here
             charges
             your
             pretended
             
               General
               Councils
            
             with
             ,
             which
             is
             ,
             
             concerning
             Adoration
             of
             
               Images
               .
               Of
               which
            
             ,
             his
             Lordship
             sayes
             ,
             
               That
               the
               Ancient
               Church
               knew
               it
               not
               .
               And
               the
               Modern
               Church
               of
            
             Rome
             
               is
               too
               like
               to
               Paganism
               ,
               in
               the
               practice
               of
               it
            
             ;
             
             
               and
               driven
               to
               scarce
               intelligible
               subtilties
               in
               her
               servants
               writings
               that
               defend
               
               it
               .
               And
               this
               ,
               without
               any
               care
               had
               of
               millions
               of
               souls
               ,
               unable
               to
               understand
               her
               subtilties
               ,
               or
               shun
               her
               practice
               .
            
             Here
             you
             say
             ,
             
               The
               Bishop
               is
               very
               bitter
            
             ;
             but
             no
             more
             than
             the
             nature
             of
             the
             thing
             required
             .
             All
             the
             Answer
             you
             return
             to
             this
             ,
             lyes
             in
             these
             things
             .
             1.
             
             
               That
               the
               Church
               of
            
             Rome
             
               teaches
               nothing
               concerning
               the
               Worship
               of
               Images
               ,
            
             
             
               but
               what
               the
               second
               Council
               of
            
             Nice
             
               did
               nine
               hundred
               years
               ago
               ;
               which
               is
               ,
               that
               they
               must
               be
               had
               in
               Veneration
               ,
               and
               due
               Reverence
               ,
               but
               not
               have
               Divine
               Worship
               given
               to
               them
               .
            
             2.
             
             
               That
               Images
               were
               in
               common
               Vse
               and
               Veneration
               too
               ,
               amongst
               Christians
               in
               the
               Ancient
               Church
               .
            
             3.
             
             
               That
               what
               abuses
               are
               crept
               in
               ,
               are
               not
               to
               be
               imputed
               to
               the
               Church
               ,
               but
               to
               particular
               persons
               .
            
             This
             is
             the
             substance
             of
             what
             you
             say
             to
             the
             end
             of
             the
             Chapter
             ;
             as
             to
             which
             a
             brief
             Answer
             will
             suffice
             ,
             because
             I
             design
             not
             a
             full
             handling
             the
             Question
             of
             the
             worship
             of
             Images
             .
             If
             that
             which
             you
             say
             in
             the
             
               first
               place
            
             ,
             be
             true
             ,
             it
             doth
             the
             more
             prove
             that
             which
             his
             Lordship
             intends
             ,
             viz.
             that
             not
             one
             barely
             ,
             but
             two
             of
             those
             you
             own
             to
             be
             
               General
               Councils
            
             ,
             have
             erred
             in
             this
             particular
             .
             If
             either
             those
             Councils
             ,
             or
             you
             ,
             had
             intended
             to
             have
             dealt
             fairly
             and
             honestly
             with
             the
             world
             ,
             they
             and
             you
             should
             have
             declared
             ,
             what
             that
             Veneration
             and
             Reverence
             is
             ,
             which
             is
             due
             to
             Images
             ;
             What
             difference
             you
             put
             between
             that
             ,
             and
             the
             Worship
             due
             to
             God
             ;
             and
             ,
             Whether
             the
             same
             pretences
             and
             excuses
             would
             not
             as
             well
             have
             justified
             the
             
               Pagan
               Idolatries
            
             ?
             For
             this
             was
             it
             which
             his
             Lordship
             charged
             you
             with
             ,
             that
             you
             came
             too
             near
             Paganism
             in
             your
             practice
             .
             But
             as
             to
             this
             you
             answer
             nothing
             ,
             but
             that
             if
             you
             do
             ,
             so
             did
             the
             Council
             of
             Nice
             too
             :
             But
             ,
             Is
             that
             a
             sufficient
             excuse
             for
             you
             ?
             It
             is
             well
             enough
             known
             ,
             What
             kind
             of
             Council
             that
             was
             ;
             How
             much
             it
             was
             opposed
             by
             the
             Synod
             of
             Frankford
             ;
             How
             many
             persons
             both
             in
             the
             Eastern
             and
             
               Western
               Churches
            
             ,
             declared
             themselves
             against
             the
             Doctrine
             of
             it
             ?
             But
             ,
             What
             a
             pitiful
             plea
             is
             it
             for
             you
             to
             say
             ,
             
               That
               the
               Council
               of
            
             Trent
             
               had
               silenced
               all
               calumnies
               ,
               by
               saying
               ,
               That
               you
               attribute
               no
               Divinity
               to
               the
               Images
               ,
               but
               only
               worship
               them
               with
               such
               honour
               and
               reverence
               as
               is
               due
               to
               them
               ?
            
             Would
             not
             any
             considerate
             Heathens
             have
             said
             as
             much
             as
             this
             is
             ?
             But
             ,
             the
             Question
             is
             ,
             Whether
             that
             Veneration
             of
             them
             which
             is
             used
             by
             you
             towards
             Images
             ,
             be
             due
             to
             them
             ,
             or
             no
             ?
             This
             you
             should
             have
             undertaken
             ,
             and
             set
             the
             distinct
             limits
             between
             the
             worship
             due
             to
             God
             ,
             and
             that
             which
             is
             given
             to
             these
             .
             You
             should
             have
             proved
             ,
             that
             this
             is
             no
             prohibited
             way
             of
             worship
             ;
             for
             ,
             if
             it
             be
             ,
             it
             can
             in
             no
             sense
             be
             due
             to
             them
             .
             For
             ,
             since
             God
             may
             determine
             the
             modes
             of
             his
             own
             worship
             ,
             what
             he
             hath
             forbidden
             in
             his
             service
             ,
             becomes
             unlawful
             ;
             and
             ,
             so
             long
             as
             that
             command
             continues
             in
             force
             ,
             all
             acts
             of
             worship
             contrary
             to
             it
             ,
             are
             a
             positive
             kind
             of
             Idolatry
             .
             For
             ,
             as
             there
             is
             a
             kind
             of
             
               Natural
               Idolatry
            
             lying
             in
             the
             worship
             of
             
               false
               Gods
            
             instead
             of
             the
             true
             ;
             so
             there
             is
             that
             which
             may
             be
             called
             
               Positive
               Idolatry
            
             ,
             which
             is
             a
             worshipping
             God
             in
             a
             way
             or
             manner
             which
             he
             hath
             forbidden
             .
             From
             whence
             the
             Israelites
             in
             the
             
               Golden
               Calf
            
             ,
             and
             the
             
               Ten
               Tribes
            
             in
             the
             worship
             of
             the
             Calves
             at
             Dan
             and
             Bethel
             ,
             are
             charged
             with
             Idolatry
             ,
             although
             they
             acknowledged
             the
             true
             God
             ,
             and
             designed
             that
             for
             a
             
               Relative
               worship
            
             to
             him
             .
             If
             it
             were
             so
             then
             ,
             you
             should
             have
             shewed
             us
             ,
             How
             it
             comes
             to
             be
             otherwise
             now
             ?
             Where
             it
             was
             ,
             God
             repealed
             the
             second
             Commandment
             ?
             or
             ,
             What
             there
             was
             in
             it
             typical
             and
             ceremonial
             ,
             that
             it
             must
             cease
             to
             oblige
             at
             
               Christ's
               coming
            
             ?
             or
             ,
             What
             Reasons
             it
             was
             built
             on
             ,
             which
             were
             only
             proper
             to
             the
             Jews
             ,
             and
             cannot
             extend
             to
             the
             Christians
             too
             ?
             and
             ,
             Why
             
               Relative
               Worship
            
             ,
             and
             the
             helps
             for
             memory
             and
             devotion
             would
             not
             as
             well
             have
             justified
             the
             use
             and
             worship
             of
             Images
             ,
             before
             Christ
             as
             after
             ?
             And
             why
             the
             same
             reasons
             from
             the
             danger
             of
             Idolatry
             ,
             low
             conceptions
             
             of
             God
             (
             and
             what
             other
             reasons
             you
             will
             give
             of
             that
             prohibition
             then
             )
             may
             not
             hold
             as
             well
             still
             ?
             These
             ,
             and
             many
             other
             things
             ,
             if
             you
             would
             have
             vindicated
             the
             practice
             of
             your
             Church
             you
             ought
             to
             have
             insisted
             on
             .
             But
             since
             you
             omit
             them
             wholly
             ,
             and
             think
             to
             put
             us
             off
             with
             repeating
             the
             decree
             of
             the
             Council
             of
             Trent
             ,
             you
             only
             shew
             the
             weakness
             of
             your
             cause
             ,
             and
             of
             those
             unintelligible
             subtilties
             which
             are
             used
             to
             defend
             it
             .
          
           
             To
             what
             his
             Lordship
             saith
             ,
             
               That
               ,
               in
            
             Optatus
             
               his
               time
            
             ,
             
             
               the
               Christians
               were
               much
               troubled
               upon
               but
               a
               false
               report
               ,
            
             
             
               that
               an
               Image
               was
               to
               be
               placed
               upon
               the
               Altar
               ;
               What
               would
               they
               have
               done
               ,
               if
               Adoration
               had
               been
               commanded
               ?
            
             You
             answer
             ,
             
               That
               it
               was
               either
               some
               Idol
               ,
               or
               common
               Image
               of
               a
               Man
               ,
               or
               of
               the
               Emperour
               ,
               or
               the
               Governour
               of
               the
               Province
               ,
            
             or
             something
             or
             other
             ,
             but
             you
             cannot
             tell
             what
             .
             But
             if
             it
             had
             been
             any
             of
             all
             these
             ,
             How
             easie
             had
             it
             been
             for
             them
             to
             have
             vindicated
             themselves
             by
             saying
             ,
             That
             if
             it
             had
             been
             the
             
               Image
               of
               Christ
            
             ,
             or
             some
             Saints
             ,
             they
             would
             then
             have
             worshipped
             it
             ,
             but
             they
             could
             not
             otherwise
             .
             But
             we
             see
             ,
             it
             was
             not
             because
             it
             was
             such
             or
             such
             an
             Image
             ,
             that
             the
             displeasure
             was
             taken
             ,
             but
             that
             it
             was
             any
             at
             all
             ;
             and
             this
             was
             then
             justly
             looked
             on
             as
             a
             strange
             thing
             ,
             being
             so
             contrary
             to
             the
             practice
             of
             the
             
               Christian
               Church
            
             ,
             from
             Christ's
             time
             till
             that
             .
             This
             you
             deny
             ,
             and
             say
             ,
             
               That
               the
               Images
               of
               Christ
               and
               the
               Saints
               were
               in
               common
               use
               and
               veneration
               too
               ,
               amongst
               Christians
               in
               the
               Ancient
               Church
               .
            
             How
             is
             it
             possible
             to
             deal
             with
             you
             ,
             that
             dare
             with
             so
             much
             confidence
             obtrude
             such
             notorious
             falsities
             upon
             the
             world
             ?
             There
             being
             scarce
             any
             thing
             imaginable
             ,
             in
             which
             there
             are
             more
             express
             testimonies
             for
             so
             many
             ages
             together
             then
             against
             the
             use
             or
             veneration
             of
             Images
             in
             the
             
               Ancient
               Church
            
             .
             With
             what
             scorn
             and
             contempt
             do
             the
             
               Primitive
               Christians
            
             reject
             the
             use
             of
             Images
             ,
             and
             that
             not
             in
             regard
             of
             an
             absolute
             ,
             but
             a
             
               relative
               Worship
            
             ?
             If
             you
             had
             read
             the
             discourses
             of
             the
             Christians
             in
             the
             Primitive
             times
             ,
             such
             as
             
               Clemens
               Alexandrinus
               ,
               Origen
            
             against
             
               Celsus
               ,
               Tertullian
               ,
               Minutius
               Felix
               ,
               Arnobius
               ,
               Lactantius
               ,
               Athanasius
               ,
               Eusebius
               ,
            
             S.
             Augustin
             where
             they
             dispute
             against
             the
             Heathens
             ,
             not
             meerly
             for
             worshipping
             Idols
             ,
             but
             for
             any
             worship
             of
             Images
             ,
             though
             meerly
             as
             they
             are
             signs
             or
             symbols
             of
             the
             proper
             objects
             of
             worship
             ,
             you
             could
             not
             possibly
             have
             uttered
             so
             gross
             a
             falshood
             as
             that
             foregoing
             ,
             unless
             you
             were
             resolved
             to
             offer
             violence
             to
             your
             conscience
             in
             it
             .
             If
             you
             think
             the
             Council
             of
             Trent
             brings
             off
             all
             this
             by
             saying
             ,
             
               Men
               must
               not
               believe
               there
               is
               any
               Divinity
               in
               Images
               ,
            
             and
             that
             it
             was
             the
             worship
             which
             arose
             from
             such
             an
             apprehension
             which
             the
             Father
             's
             disputed
             against
             ;
             I
             assure
             you
             ,
             you
             are
             greatly
             deceived
             .
             For
             there
             is
             no
             such
             difference
             between
             the
             Heathens
             apprehensions
             ,
             and
             yours
             ,
             as
             to
             the
             worship
             of
             Images
             ,
             as
             you
             imagine
             .
             
               Who
               is
               such
               a
               fool
            
             ,
             saith
             
               Celsus
               ,
               to
               think
               that
               these
               are
               gods
               ,
               and
               not
               the
               bare
               Images
               of
               them
               .
            
             
             
               You
               are
               greatly
               mistaken
            
             (
             saith
             the
             Heathen
             in
             
               Arnobius
               )
               if
               you
               think
               that
               we
               worship
               the
               Images
               for
               gods
               ;
               no
               ,
               we
               worship
               the
               gods
               by
               and
               through
               them
               :
            
             and
             therefore
             saith
             ,
             
               That
               the
               Ancients
               were
               not
               ignorant
               that
               the
               Images
               had
               neither
               sense
               nor
               divinity
               in
               them
               ,
               but
               only
               that
               the
               rude
               and
               ignorant
               people
               wanted
               such
               things
               to
               put
               them
               in
               mind
               of
               the
               gods
               .
            
             What
             is
             there
             more
             than
             this
             ,
             that
             you
             have
             to
             plead
             for
             the
             Vse
             of
             them
             ?
             
               Non
               ipsa
               timemus
               simulachra
            
             (
             say
             the
             Heathens
             in
             
               Lactantius
               )
               sed
               eos
               ad
               quorum
               imaginem
               ficta
               ,
            
             
             
               &
               quorum
               nominibus
               consecrata
               sunt
               ;
               We
               worship
               not
               the
               Images
               ,
               but
               them
               to
               whom
               they
               are
               consecrated
            
             ;
             which
             in
             your
             language
             is
             ,
             
             
               They
               give
               them
               not
               an
               absolute
               ,
               but
               a
               relative
               Worship
               .
            
             Nec
             simulachrum
             nec
             Daemonium
             colo
             ,
             sed
             per
             effigi●m
             corporalem
             ejus
             rei
             signum
             intu●or
             ,
             quam
             colere
             debeo
             ,
             saith
             
             the
             Heathen
             in
             S.
             
               Augustin
               ;
               I
               neither
               worship
               the
               Image
               ,
               nor
               the
               Daemon
               in
               it
               ,
               but
               only
               by
               that
               visible
               representation
               ,
               I
               am
               put
               in
               mind
               of
               that
               which
               I
               ought
               to
               worship
               .
            
             If
             you
             say
             ,
             
               This
               was
               not
               the
               common
               sense
               of
               them
               ,
               but
               only
               some
               more
               subtle
               men
               asserted
               this
               ,
               because
               they
               could
               not
               defend
               their
               gross
               Idolatries
               otherwise
            
             ;
             the
             very
             same
             is
             most
             true
             of
             your selves
             ;
             your
             distinctions
             are
             such
             which
             the
             people
             are
             not
             capable
             of
             in
             the
             worship
             they
             give
             ;
             and
             they
             only
             serve
             to
             answer
             those
             ,
             who
             dislike
             so
             palpable
             an
             imitation
             of
             Heathenism
             ,
             as
             is
             in
             the
             worship
             of
             Images
             .
             And
             it
             will
             be
             hard
             to
             find
             that
             any
             Heathens
             had
             any
             higher
             thoughts
             of
             their
             Images
             ,
             or
             used
             greater
             acts
             of
             worship
             towards
             them
             ,
             than
             the
             people
             of
             your
             Church
             do
             .
             For
             ,
             Are
             not
             miraculous
             operations
             among
             you
             ascribed
             to
             Images
             of
             Saints
             ?
             And
             what
             greater
             testimony
             of
             Divinity
             can
             be
             supposed
             in
             them
             ?
             Do
             not
             they
             fall
             down
             in
             the
             most
             devout
             manner
             to
             them
             ,
             and
             make
             the
             most
             formal
             addresses
             before
             them
             ?
             and
             that
             not
             meerly
             with
             a
             respect
             to
             what
             is
             represented
             ,
             but
             with
             a
             worship
             belonging
             to
             the
             Images
             themselves
             ?
             And
             ▪
             What
             more
             than
             this
             did
             ever
             the
             Heathens
             do
             ?
             So
             that
             those
             Fathers
             who
             so
             much
             condemned
             that
             use
             and
             veneration
             of
             Images
             which
             was
             among
             the
             Heathens
             ,
             must
             needs
             be
             understood
             to
             condemn
             as
             much
             that
             in
             your
             Church
             too
             .
             And
             thence
             Eusebius
             ascribes
             the
             setting
             up
             the
             Statue
             at
             Paneas
             to
             a
             
               Heathen
               custom
            
             ,
             
             thence
             
               Epiphanius
               rent
               the
               vail
               at
            
             Anablatha
             ,
             
               wherein
               the
               Image
               of
               Christ
               ,
               or
               some
               Saint
               ,
               was
               drawn
               :
            
             thence
             the
             Council
             of
             Elvira
             in
             
               Spain
               ,
               forbids
               the
               placing
               of
               pictures
               in
               Churches
               ,
               lest
               that
               which
               is
               worshipped
               or
               adored
               ,
               should
               be
               painted
               on
               walls
            
             ;
             thence
             S.
             
               Augustin
               condemns
               the
               worshippers
               of
               pictures
            
             ;
             thence
             the
             
               very
               Art
               of
               Painting
               was
               condemned
               in
               the
               Ancient
               Church
               ,
            
             as
             appears
             by
             
               Clemens
               Alexandrinus
            
             ,
             and
             Tertullian
             ;
             and
             after
             all
             this
             ,
             Is
             it
             possible
             to
             believe
             what
             you
             say
             ,
             
               viz.
               That
               Images
               were
               in
               common
               use
               and
               veneration
               too
               in
               the
               Ancient
               Church
            
             ?
             But
             surely
             we
             shall
             have
             some
             evident
             proof
             for
             so
             bold
             an
             assertion
             :
             It
             were
             well
             if
             there
             were
             any
             thing
             looked
             like
             it
             .
             
             For
             all
             that
             you
             produce
             ,
             is
             only
             
               that
               in
            
             Tertullian
             
               's
               time
               ,
               the
               Christians
               were
               abused
               with
               the
               nick-name
               of
            
             Crucis
             Religiosi
             ;
             
               and
               that
               in
            
             Chrysostom
             
               's
               time
               ,
               the
               Cross
               made
               a
               glorious
               shew
               upon
               the
               Altar
               .
            
             And
             ,
             Are
             not
             these
             invincible
             proofs
             for
             the
             veneration
             of
             Images
             in
             the
             
               Ancient
               Church
            
             ?
             But
             ,
             Why
             do
             you
             not
             as
             well
             say
             .
             The
             Christians
             worshipped
             an
             
               Asses
               Head
            
             ,
             
             the
             Sun
             ,
             and
             Ononychites
             ;
             for
             all
             these
             are
             in
             the
             same
             Chapter
             ,
             and
             equally
             reckon'd
             among
             the
             false
             accusations
             of
             the
             Christians
             .
             But
             it
             seems
             you
             had
             rather
             believe
             the
             Heathens
             objection
             ▪
             than
             the
             Christians
             denial
             ,
             whose
             Answer
             we
             find
             express
             to
             the
             contrary
             in
             
               Minutius
               Felix
               ,
               Cruces
               nec
               colimus
               ,
            
             
             
               nec
               optamus
               ,
               we
               neither
               wish
               for
               ,
               nor
               worship
               Crosses
            
             ;
             and
             Tertullian
             ,
             in
             answer
             to
             the
             former
             cavil
             ,
             saith
             ,
             
               Quod
               colimus
               nos
               ,
               Deus
               unus
               est
               ;
               That
               which
               we
               worship
               ,
               is
               only
               God.
            
             They
             were
             then
             strangers
             to
             any
             such
             distinctions
             of
             worship
             as
             you
             have
             invented
             to
             answer
             such
             places
             with
             ,
             viz.
             that
             they
             did
             not
             worship
             them
             absolutely
             ,
             but
             relatively
             .
             And
             for
             all
             that
             I
             can
             perceive
             ,
             by
             the
             same
             distinctions
             you
             may
             prove
             that
             the
             Christians
             did
             worship
             Daemons
             and
             Heroes
             ;
             for
             ,
             although
             they
             deny
             it
             never
             so
             much
             ,
             I
             may
             as
             well
             say
             ,
             they
             meant
             only
             by
             it
             ,
             that
             they
             did
             not
             worship
             them
             with
             the
             Worship
             proper
             only
             to
             God
             ,
             but
             with
             an
             inferiour
             and
             
               relative
               Worship
            
             ,
             as
             you
             say
             as
             much
             concerning
             Images
             ;
             by
             which
             Art
             you
             may
             evade
             all
             denyals
             whatsoever
             .
             
             For
             your
             place
             of
             S.
             Chrysostom
             ,
             the
             most
             that
             Bellarmin
             makes
             of
             it
             is
             ,
             
               That
               in
               his
               time
               the
               Cross
               was
               wont
               to
               be
               painted
               in
               all
               places
               ,
               in
               Cities
               ,
               Houses
               ,
               Chambers
               ,
               Vessels
               ,
            
             not
             a
             word
             in
             him
             of
             Altars
             ,
             which
             he
             would
             not
             have
             left
             out
             ,
             had
             he
             
             found
             any
             such
             thing
             in
             him
             ,
             but
             you
             intended
             to
             take
             care
             we
             should
             not
             search
             too
             farr
             ,
             by
             not
             referring
             us
             to
             the
             Edition
             of
             S.
             Chrysostom
             ,
             which
             you
             ,
             or
             your
             Authour
             made
             use
             of
             .
             But
             ,
             What
             is
             all
             this
             to
             the
             veneration
             of
             the
             Cross
             ,
             if
             we
             grant
             that
             it
             did
             make
             a
             glorious
             shew
             on
             the
             Altar
             ?
             Could
             it
             not
             make
             a
             glorious
             shew
             ,
             unless
             they
             all
             fell
             down
             and
             worshipped
             it
             ?
             And
             ,
             Can
             you
             think
             now
             ,
             that
             these
             testimonies
             are
             sufficient
             against
             the
             whole
             strain
             of
             Antiquity
             ,
             to
             perswade
             men
             that
             the
             veneration
             of
             Images
             was
             used
             in
             the
             
               Ancient
               Church
            
             ?
             But
             you
             are
             men
             who
             can
             believe
             what
             you
             have
             a
             mind
             to
             ;
             any
             word
             ,
             clause
             ,
             or
             impertinent
             allegation
             ,
             which
             doth
             but
             seem
             afar
             off
             ,
             to
             cast
             an
             eye
             towards
             you
             ,
             is
             presently
             the
             
               consent
               of
               all
               Antiquity
            
             ,
             when
             the
             most
             pregnant
             testimonies
             of
             the
             best
             Writers
             of
             the
             Church
             against
             you
             ,
             are
             pish'd
             at
             ,
             and
             scorned
             ,
             or
             else
             eluded
             with
             most
             frivolous
             interpretations
             ,
             or
             lastly
             suspected
             without
             any
             shadow
             of
             reason
             .
             As
             the
             Epistle
             of
             Epiphanius
             ,
             and
             the
             Canon
             of
             the
             
               Eliberine
               Council
            
             have
             been
             in
             this
             present
             Controversie
             .
             When
             you
             shall
             produce
             your
             other
             testimonies
             ,
             an
             Answer
             shall
             attend
             them
             ;
             but
             you
             must
             not
             think
             the
             story
             of
             the
             Statue
             at
             Paneas
             ,
             which
             Eusebius
             attributes
             to
             a
             
               Heathenish
               Custom
            
             (
             besides
             the
             many
             improbabilities
             in
             it
             )
             will
             ever
             perswade
             us
             ,
             that
             the
             Christians
             did
             then
             worship
             Images
             .
             But
             it
             would
             now
             take
             up
             too
             much
             time
             to
             examine
             that
             particularly
             ,
             with
             others
             of
             a
             like
             nature
             .
             What
             I
             have
             said
             already
             ,
             being
             sufficient
             to
             give
             an
             account
             of
             the
             sense
             of
             the
             Primitive
             Church
             ,
             as
             to
             this
             subject
             ,
             which
             is
             our
             present
             business
             .
          
           
             We
             pass
             by
             the
             resemblance
             between
             the
             Feasts
             at
             the
             Oratories
             of
             Martyrs
             ,
             and
             the
             
               Heathen
               Parentalia
               ,
               because
               you
               say
               now
               it
               seems
               wholly
               extirpated
               .
            
             
             And
             I
             would
             not
             charge
             you
             with
             more
             faults
             than
             you
             are
             guilty
             of
             ,
             since
             you
             have
             enough
             without
             it
             .
             An
             evidence
             of
             which
             ,
             is
             your
             discarding
             all
             persons
             from
             your
             communion
             ,
             who
             are
             not
             such
             Bigots
             ,
             as
             to
             approve
             all
             the
             abuses
             and
             corruptions
             among
             you
             :
             Which
             sufficiently
             appears
             by
             your
             censure
             of
             Cassander
             ;
             
             Who
             (
             you
             say
             )
             
               seemed
               to
               many
               to
               halt
               between
               God
               and
            
             Baal
             ;
             
               and
               ,
               although
               he
               was
               not
               actually
               excommunicate
               ,
               yet
               you
               would
               have
               us
               believe
               he
               was
               meritoriously
               so
               ,
               because
               he
               favoured
               Heresie
               so
               much
               .
            
             By
             which
             we
             see
             ,
             that
             we
             must
             not
             judge
             all
             of
             the
             
               Roman
               Communion
            
             ,
             who
             profess
             themselves
             to
             be
             of
             it
             ;
             for
             so
             Cassander
             did
             to
             his
             death
             .
             But
             ,
             whoever
             offer
             to
             find
             the
             least
             fault
             with
             the
             practices
             or
             Doctrine
             of
             your
             Church
             ,
             let
             them
             pretend
             never
             so
             much
             to
             be
             of
             it
             ,
             yet
             they
             may
             
               be
               excommunicate
               ,
               sententiâ
               juris
            
             ;
             and
             so
             not
             only
             Cassander
             ,
             but
             
               Erasmus
               ,
               Fspencaeus
               ,
               Ferus
               ,
               Barns
               ,
               Picherellus
               ,
            
             and
             all
             other
             persons
             of
             reason
             and
             ingenuity
             among
             you
             ,
             ought
             not
             to
             be
             looked
             on
             as
             persons
             of
             your
             Communion
             ,
             whatever
             their
             pretences
             be
             .
             It
             seems
             your
             Church
             bears
             none
             but
             Hectors
             ,
             and
             in
             a
             short
             time
             none
             shall
             be
             accounted
             Papists
             ,
             but
             Jesuits
             :
             but
             it
             is
             hard
             to
             determine
             ,
             Whether
             this
             discovers
             more
             the
             corruption
             ,
             or
             tyranny
             of
             your
             Church
             ;
             which
             loves
             her
             degeneracy
             so
             much
             ,
             that
             she
             proscribes
             all
             who
             dare
             in
             the
             least
             to
             tell
             her
             of
             her
             faults
             .
             But
             ,
             
               How
               can
               she
               be
               found
               fault
               with
               ,
               that
               takes
               such
               excellent
               care
               to
               prevent
               all
               abuses
               ,
               as
               appears
               by
               the
               caution
               of
               the
               Council
               of
            
             Trent
             ,
             
               in
               the
               present
               case
               of
               your
               worship
               of
               Images
               ?
            
             For
             ,
             say
             you
             ,
             
               As
               to
               any
               matter
               of
               abuse
               in
               this
               kind
               ,
               crept
               in
               amongst
               the
               ignorant
               ,
               we
               have
               already
               shewn
               ,
            
             
             
               how
               careful
               the
               Council
               of
            
             Trent
             
               was
               to
               prevent
               and
               provide
               against
               all
               inconveniencies
               that
               could
               reasonably
               be
               foreseen
               or
               feared
               .
            
             So
             it
             seems
             ,
             by
             the
             admirable
             Caution
             used
             by
             the
             Council
             ,
             to
             prevent
             giving
             
               undue
               Worship
            
             to
             Images
             ,
             by
             telling
             men
             ,
             
               They
               must
               only
               give
               that
               which
               was
               due
            
             ;
             when
             all
             the
             Question
             was
             ,
             What
             
             was
             due
             ?
             and
             ,
             What
             not
             ?
             So
             it
             seems
             ,
             by
             the
             care
             used
             to
             instruct
             the
             people
             concerning
             the
             nature
             of
             
               Divine
               Worship
            
             ,
             and
             the
             danger
             of
             Idolatry
             .
             So
             it
             seems
             ,
             by
             the
             leaving
             out
             the
             
               second
               Commandment
            
             in
             the
             offices
             of
             frequent
             use
             ,
             lest
             the
             peoples
             consciences
             should
             check
             them
             ,
             for
             doing
             that
             which
             God
             had
             severely
             prohibited
             .
             So
             it
             seems
             ,
             by
             the
             
               unintelligible
               subtilties
            
             concerning
             the
             kind
             of
             that
             Worship
             which
             is
             to
             be
             given
             to
             the
             Image
             ;
             when
             yet
             a
             mistake
             there
             ,
             makes
             the
             person
             who
             gives
             it
             ,
             guilty
             of
             Idolatry
             .
             So
             it
             seems
             ,
             by
             the
             continuance
             of
             the
             most
             gross
             abuses
             in
             this
             nature
             still
             in
             your
             Church
             ,
             in
             this
             matter
             of
             Images
             .
             Of
             which
             such
             things
             are
             related
             by
             eye-witnesses
             ,
             that
             the
             most
             gross
             
               Heathen
               Idolatries
            
             were
             not
             more
             unreasonable
             ,
             absurd
             ,
             and
             ridiculous
             ,
             than
             they
             are
             .
             And
             if
             people
             continue
             ignorant
             ,
             and
             sottish
             enough
             ,
             all
             is
             well
             ;
             but
             if
             with
             Cassander
             ,
             they
             charge
             you
             with
             any
             corruptions
             ,
             then
             they
             stand
             
               meritoriously
               excommunicate
            
             :
             and
             it
             is
             well
             if
             they
             escape
             so
             ;
             for
             ,
             although
             Cassander
             did
             ,
             
               Father
               Barns
            
             did
             not
             .
             But
             ,
             plead
             as
             long
             as
             you
             will
             for
             the
             care
             your
             Church
             hath
             taken
             to
             prevent
             all
             abuses
             in
             the
             worship
             of
             Images
             ;
             as
             long
             as
             the
             worship
             of
             Images
             continues
             ,
             it
             is
             impossible
             to
             prevent
             the
             abuses
             in
             it
             ;
             since
             that
             is
             a
             great
             abuse
             it self
             ,
             and
             gives
             occasion
             to
             all
             others
             .
             For
             ,
             the
             vindication
             of
             your
             Doctrine
             depends
             on
             such
             
               Metàphysical
               Niceties
            
             ,
             which
             the
             minds
             of
             people
             are
             uncapable
             of
             ;
             and
             ,
             however
             they
             may
             serve
             you
             in
             disputation
             ,
             are
             impossible
             to
             be
             reconciled
             with
             the
             practice
             of
             your
             Church
             ,
             and
             the
             apprehensions
             of
             those
             who
             yield
             the
             worship
             you
             allow
             to
             Images
             .
             And
             therefore
             it
             is
             no
             wonder
             at
             all
             what
             Llamas
             relates
             of
             the
             
               Spanish
               people
            
             ,
             
             
               that
               they
               were
               so
               besotted
               on
               their
               old
               worm-eaten
               Images
               ,
               that
               when
               they
               were
               to
               have
               new
               ones
               in
               their
               rooms
               ,
               they
               begg'd
               with
               tears
               to
               have
               their
               old
               ones
               still
               .
            
             But
             ,
             although
             
               you
               grant
               these
               people
               guilty
               of
               indiscretion
               ,
               yet
               by
               no
               means
               of
               Idolatry
               ,
               because
               they
               did
               not
               call
               them
               their
               gods
               .
            
             If
             you
             think
             none
             were
             Idolaters
             ,
             but
             such
             as
             did
             believe
             their
             Images
             to
             be
             gods
             ;
             I
             doubt
             you
             may
             find
             the
             number
             of
             Atheists
             as
             great
             as
             that
             of
             Idolaters
             in
             the
             world
             .
             But
             if
             we
             may
             guess
             at
             peoples
             apprehensions
             by
             their
             actions
             ,
             these
             seemed
             as
             much
             to
             believe
             them
             to
             be
             gods
             ,
             as
             any
             Heathens
             you
             can
             instance
             in
             .
             Your
             vindication
             of
             Llamas
             from
             saying
             ,
             
               That
               the
               Images
               of
               Christ
               ,
               and
               the
               Saints
               ,
               as
               they
               represent
               their
               exemplars
               ,
               have
               Deity
               or
               Divinity
               in
               them
            
             ;
             as
             it
             is
             undertaken
             somewhat
             fearfully
             ,
             because
             (
             you
             say
             )
             
               you
               hope
               to
               clear
               his
               meaning
               ,
               whatever
               his
               words
               seem
               to
               import
            
             ;
             
             so
             at
             last
             it
             stands
             on
             the
             sandy
             foundation
             of
             
               relative
               and
               absolute
               Worship
            
             ,
             which
             being
             taken
             away
             ,
             that
             and
             your
             Images
             fall
             together
             .
             I
             conclude
             this
             subject
             with
             his
             Lordships
             wish
             ;
             
               That
               men
               of
               learning
               would
               not
               strain
               their
               wits
               to
               spoil
               the
               truth
               ,
            
             
             
               and
               rent
               the
               Peace
               of
               the
               Church
               of
               Christ
               ,
               by
               such
               dangerous
               ,
               such
               superstitious
               vanities
               .
               For
               better
               they
               are
               not
               ,
               but
               they
               may
               be
               worse
               :
            
             And
             I
             fear
             are
             so
             .
          
        
         
           
           
             CHAP.
             IV.
             Of
             the
             possibility
             of
             Salvation
             in
             the
             Roman
             Church
             .
          
           
             
               Protestants
               Concessions
               ought
               not
               to
               be
               any
               ground
               to
               preferr
               the
               Communion
               of
               the
               Church
               of
               Rome
               .
               How
               far
               those
               Concessions
               extend
               .
               The
               uncharitableness
               of
               Romanists
               ,
               if
               they
               yield
               not
               the
               same
               to
               us
               .
               The
               weakness
               of
               the
               Arguments
               to
               prove
               the
               Roman
               Church
               the
               safer
               way
               to
               salvation
               on
               Protestant
               Principles
               .
               The
               dangerous
               Doctrines
               of
               Romanists
               about
               the
               easiness
               of
               salvation
               ,
               by
               the
               Sacrament
               of
               Pennance
               .
               The
               case
               parall'eld
               be-between
               the
               Donatists
               and
               Romanists
               ,
               in
               denying
               salvation
               to
               all
               but
               themselves
               ;
               and
               the
               advantages
               equal
               from
               their
               adversaries
               Concessions
               .
               The
               advantage
               of
               the
               Protestants
               ,
               if
               that
               be
               the
               safest
               way
               which
               both
               parties
               are
               agreed
               in
               ,
               manifested
               and
               vindicated
               in
               several
               particulars
               .
               The
               Principle
               it self
               at
               large
               shewed
               to
               be
               a
               meer
               contingent
               Proposition
               ,
               and
               such
               as
               may
               lead
               to
               Heresie
               and
               Infidelity
               .
               The
               case
               of
               the
               Leaders
               in
               the
               Roman
               Church
               ,
               and
               others
               ,
               distinguished
               .
               The
               Errours
               and
               Superstitions
               of
               the
               Roman
               Church
               ,
               make
               its
               communion
               very
               dangerous
               in
               order
               to
               Salvation
               .
            
          
           
             THe
             main
             thing
             which
             now
             remains
             to
             be
             discussed
             ,
             is
             ,
             Whether
             the
             Communion
             of
             your
             Church
             ,
             or
             ours
             ,
             be
             rather
             to
             be
             chosen
             ,
             
             in
             order
             to
             salvation
             .
             For
             that
             being
             the
             great
             end
             of
             our
             Faith
             ,
             the
             tendency
             to
             the
             promotion
             of
             that
             ,
             ought
             to
             be
             the
             Rule
             ,
             by
             which
             we
             should
             embrace
             or
             continue
             in
             the
             society
             of
             any
             Church
             .
             And
             ,
             since
             the
             regard
             men
             ought
             to
             have
             of
             their
             eternal
             welfare
             ,
             doth
             oblige
             them
             to
             make
             choice
             of
             the
             best
             means
             in
             order
             to
             it
             ,
             the
             bare
             remote
             possibility
             of
             salvation
             in
             any
             Church
             ,
             ought
             to
             have
             no
             force
             or
             consideration
             at
             all
             in
             the
             determining
             their
             choice
             in
             a
             matter
             of
             so
             great
             importance
             .
             As
             ,
             supposing
             a
             Pilot
             at
             Sea
             ,
             whose
             only
             desire
             is
             to
             bring
             his
             ship
             safe
             into
             his
             desired
             Port
             ,
             should
             be
             told
             ,
             that
             there
             are
             two
             passages
             homewards
             ;
             the
             one
             free
             and
             open
             ,
             in
             which
             there
             is
             no
             danger
             ;
             the
             other
             amidst
             many
             Rocks
             and
             Shelves
             in
             which
             yet
             there
             is
             a
             possibility
             of
             escaping
             :
             Would
             not
             he
             be
             accounted
             a
             very
             weak
             man
             ,
             that
             should
             chuse
             this
             latter
             way
             ,
             meerly
             because
             it
             is
             possible
             he
             may
             escape
             ;
             and
             neglect
             the
             other
             ,
             in
             which
             there
             is
             no
             danger
             of
             miscarrying
             ?
             So
             it
             is
             here
             in
             our
             present
             case
             ,
             the
             Protestants
             confess
             there
             is
             a
             possibility
             for
             some
             to
             escape
             in
             the
             Communion
             of
             the
             
               Roman
               Church
            
             ;
             but
             it
             is
             as
             men
             may
             escape
             with
             their
             lives
             in
             a
             shipwrack
             ;
             but
             they
             undertake
             to
             make
             it
             evident
             ,
             there
             can
             be
             no
             danger
             ,
             if
             they
             observe
             the
             principles
             of
             
               Protestant
               Religion
            
             ;
             VVould
             it
             not
             be
             madness
             in
             any
             then
             to
             neglect
             this
             ,
             and
             make
             choice
             of
             the
             other
             ,
             meerly
             because
             Protestants
             agree
             with
             you
             ,
             that
             there
             is
             a
             possibility
             of
             salvation
             for
             some
             in
             the
             
               Roman
               Church
            
             ?
             Yet
             this
             is
             the
             great
             Argument
             you
             make
             use
             of
             ,
             whereby
             to
             Proselyte
             such
             persons
             ,
             who
             want
             judgement
             enough
             to
             discern
             the
             weakness
             and
             sophistry
             of
             it
             .
             That
             therefore
             we
             are
             now
             to
             enquire
             into
             ,
             is
             ,
             Whether
             your
             Communion
             ,
             or
             ours
             ,
             be
             more
             eligible
             upon
             principles
             of
             reason
             and
             prudence
             ,
             in
             order
             to
             Salvation
             ?
             And
             two
             things
             are
             insisted
             on
             in
             behalf
             of
             your
             Church
             ;
             first
             ,
             
               That
               Protestants
               grant
               the
               possibility
               of
               salvation
               in
               your
               Church
               ,
            
             but
             you
             deny
             it
             in
             ours
             ,
             and
             therefore
             yours
             is
             the
             safer
             way
             .
             Secondly
             ,
             
               That
               the
               Faith
               of
               Protestants
               doth
               not
               stand
               upon
               those
               sure
               grounds
               which
               your
               Faith
               doth
               .
            
          
           
           
             
             As
             to
             the
             first
             ,
             there
             are
             two
             things
             to
             be
             considered
             .
             1.
             
             How
             
               far
               we
               grant
               a
               possibility
               of
               salvation
               to
               those
               in
               your
               Church
               .
            
             2.
             
             
               What
               can
               be
               infer'd
               from
               that
               Concession
               in
               the
               choice
               of
               Religion
               .
            
             The
             occasion
             of
             entering
             upon
             this
             debate
             was
             the
             
               Lady's
               Query
               ,
               Whether
               she
               might
               be
               saved
               in
               the
               Roman
               Faith
            
             ;
             
             to
             which
             his
             Lordship
             answers
             in
             General
             ,
             that
             
               the
               ignorant
               that
               could
               not
               discern
               the
               errours
               of
               that
               Church
               ,
               so
               they
               held
               the
               Foundation
               and
               conformed
               themselves
               to
               a
               religious
               life
               ,
               might
               be
               saved
               ;
               and
               more
               particularly
               to
               the
               Lady
               ,
               that
               it
               must
               needs
               go
               harder
               with
               her
               even
               in
               point
               of
               salvation
               ,
               because
               she
               had
               been
               brought
               to
               understand
               very
               much
               for
               one
               of
               her
               condition
               ,
               in
               these
               Controverted
               causes
               of
               Religion
               .
               And
               a
               person
               that
               comes
               to
               know
               much
               had
               need
               carefully
               bethink
               himself
               ,
               that
               he
               oppose
               not
               known
               truth
               against
               the
               Church
               that
               made
               him
               a
               Christian
               ;
               for
               salvation
               may
               be
               in
               the
               Church
               of
            
             Rome
             ,
             
             
               and
               they
               not
               find
               it
               that
               make
               surest
               of
               it
               .
            
             And
             after
             ,
             he
             explains
             himself
             more
             fully
             ,
             
               That
               [
               might
               be
               saved
            
             ]
             grants
             
               but
               a
               possibility
               ,
               no
               sure
               or
               safe
               way
               to
               salvation
               ;
               the
               possibility
               ,
               I
               think
               saith
               he
               ,
               cannot
               be
               denyed
               to
               the
               ignorants
               ,
               especially
               because
               they
               hold
               the
               Foundation
               and
               cannot
               survey
               the
               Building
               .
               And
               the
               Foundation
               can
               deceive
               no
               man
               that
               rests
               upon
               it
               .
               But
               a
               secure
               way
               they
               cannot
               go
               ,
               that
               hold
               with
               such
               corruptions
               when
               they
               know
               them
               .
               Now
               ,
               whether
               it
               be
               wisdom
               ,
               in
               such
               a
               point
               as
               salvation
               is
               ,
               to
               forsake
               a
               Church
               in
               the
               which
               the
               ground
               of
               salvation
               is
               firm
               ,
               to
               follow
               a
               Church
               in
               which
               it
               is
               but
               possible
               one
               may
               be
               saved
               ,
               but
               very
               probable
               he
               may
               do
               worse
               ,
               if
               he
               look
               not
               well
               to
               the
               Foundation
               ;
               judge
               ye
               .
            
             So
             that
             still
             his
             Lordship
             asserts
             the
             Protestants
             way
             to
             be
             the
             only
             safe
             way
             to
             salvation
             ;
             and
             that
             in
             the
             Church
             of
             Rome
             there
             is
             only
             a
             
               limited
               possibility
            
             of
             it
             ,
             which
             is
             such
             ,
             that
             he
             say's
             ,
             A.
             C.
             
               or
               his
               fellows
               can
               take
               little
               comfort
               in
               .
            
             For
             as
             he
             after
             declares
             himself
             ,
             
             
               Many
               Protestants
               indeed
               confess
               ,
               there
               is
               salvation
               possible
               to
               be
               attained
               in
               the
               Roman
               Church
               ;
               but
               yet
               they
               say
               withall
               ,
               that
               the
               errours
               of
               that
               Church
               are
               so
               many
               ,
               (
               and
               some
               so
               great
               ,
               as
               weaken
               the
               Foundation
               )
               that
               it
               is
               very
               hard
               to
               go
               that
               way
               to
               Heaven
               ,
               especially
               to
               them
               that
               have
               had
               the
               truth
               manifested
            
             ;
             and
             a
             little
             after
             ,
             
               But
               we
               have
               not
               so
               learned
               Christ
               ,
               as
               either
               to
               return
               evil
               for
               evil
               in
               this
               heady
               course
               ,
               or
               to
               deny
               salvation
               to
               some
               ignorant
               silly
               souls
               ,
               whose
               humble
               peaceable
               obedience
               makes
               them
               safe
               among
               any
               part
               of
               men
               that
               profess
               the
               Foundation
               Christ.
            
             And
             in
             another
             place
             ,
             
               I
               do
               indeed
               for
               my
               part
               (
               leaving
               other
               men
               free
               to
               their
               own
               judgement
               )
               acknowledge
               a
               possibility
               of
               salvation
               in
               the
               Roman
               Church
               .
            
             
             
               But
               so
               ,
               as
               that
               which
               I
               grant
               to
               Romanists
               ,
               is
               not
               as
               they
               are
               Romanists
               ,
               but
               as
               they
               are
               Christians
               ,
               that
               is
               ,
               as
               they
               believe
               the
               Creed
               and
               hold
               the
               Foundation
               Christ
               himself
               ,
               not
               as
               they
               associate
               themselves
               wittingly
               and
               knowingly
               to
               the
               gross
               Superstitions
               of
               the
               Roman
               Church
               .
               And
               I
               am
               willing
               to
               hope
               there
               are
               many
               among
               them
               ,
               which
               keep
               within
               that
               Church
               ,
               and
               yet
               wish
               the
               superstitions
               abolished
               which
               they
               know
               ,
               and
               which
               pray
               to
               God
               to
               forgive
               their
               errours
               in
               what
               they
               know
               not
               ,
               and
               which
               hold
               the
               Foundation
               firm
               ,
               and
               live
               accordingly
               ,
               and
               which
               would
               have
               all
               things
               amended
               that
               are
               amiss
               ,
               were
               it
               in
               their
               power
               .
               And
               to
               such
               I
               dare
               not
               deny
               a
               possibility
               of
               salvation
               ,
               for
               that
               which
               is
               Christs
               in
               them
               ,
               though
               they
               hazzard
               themselves
               extreamly
               by
               keeping
               so
               close
               to
               that
               which
               is
               superstition
               ,
               and
               in
               the
               case
               of
               Images
               comes
               too
               near
               Idolatry
               .
            
             The
             substance
             then
             of
             what
             his
             Lordship
             saith
             ,
             is
             ,
             that
             the
             Protestant
             way
             is
             a
             safe
             and
             secure
             way
             to
             salvation
             ;
             that
             in
             the
             
               Roman
               Church
            
             there
             is
             
               extream
               hazzard
            
             made
             of
             it
             ,
             which
             all
             who
             love
             their
             souls
             ought
             to
             avoid
             ;
             but
             yet
             for
             such
             ,
             who
             by
             reason
             of
             ignorance
             see
             not
             the
             danger
             ,
             and
             by
             reason
             of
             honesty
             keep
             close
             to
             Christ
             the
             Foundation
             ,
             and
             repent
             of
             all
             miscarriages
             known
             or
             unknown
             ,
             he
             dares
             not
             deny
             a
             possibility
             of
             salvation
             
             for
             them
             .
             But
             he
             is
             far
             from
             asserting
             it
             of
             those
             ,
             who
             either
             know
             the
             corruptions
             of
             that
             Church
             and
             yet
             continue
             in
             them
             ,
             or
             such
             who
             wilfully
             neglect
             the
             means
             whereby
             they
             may
             be
             convinced
             of
             them
             .
             So
             that
             you
             strangely
             either
             mistake
             or
             pervert
             his
             Lordships
             meaning
             when
             you
             would
             inferr
             from
             these
             passages
             ,
             
               That
               he
               asserts
               a
               possibility
               of
               being
               saved
               to
               those
               who
               joyn
               with
               the
               Roman
               Church
               ,
            
             
             
               though
               their
               ignorance
               be
               not
               invincible
               ,
               and
               though
               all
               or
               the
               chief
               motives
               which
               the
               Protestants
               bring
               against
               you
               be
               never
               so
               sufficiently
               proposed
               to
               them
               .
            
             For
             he
             still
             speaks
             either
             of
             such
             ,
             whose
             meer
             ignorance
             doth
             excuse
             them
             where
             the
             Fundamentals
             are
             held
             and
             a
             life
             lead
             according
             to
             them
             ,
             or
             else
             of
             such
             who
             condemn
             your
             superstitions
             as
             far
             as
             they
             are
             discovered
             to
             them
             ,
             and
             sincerely
             desire
             to
             find
             impartially
             the
             way
             that
             leads
             to
             Heaven
             ;
             Of
             such
             as
             these
             he
             dares
             not
             deny
             a
             possibility
             of
             salvation
             .
          
           
             And
             you
             are
             the
             most
             uncharitable
             persons
             in
             the
             world
             ,
             if
             you
             dare
             assert
             the
             contrary
             of
             Protestants
             .
             
             You
             expresly
             grant
             
               a
               possibility
               of
               salvation
               to
               those
               who
               joyn
               with
               the
               Protestant
               Church
               ,
               in
               case
               of
               invincible
               ignorance
            
             ;
             and
             dare
             you
             deny
             it
             where
             there
             is
             a
             preparation
             of
             mind
             to
             find
             out
             and
             embrace
             the
             most
             certain
             way
             to
             Heaven
             ,
             where
             all
             endeavours
             are
             used
             to
             that
             end
             ,
             and
             where
             there
             is
             a
             conscientious
             obedience
             to
             the
             Will
             of
             God
             ,
             so
             far
             as
             it
             is
             discovered
             ?
             If
             you
             dare
             peremptorily
             deny
             a
             possibility
             of
             salvation
             to
             such
             persons
             ,
             meerly
             because
             not
             of
             the
             
               Roman
               Church
            
             ,
             this
             prodigious
             uncharitableness
             would
             make
             us
             question
             the
             possibility
             of
             your
             salvation
             more
             ,
             while
             you
             persist
             in
             it
             .
             For
             ,
             What
             is
             there
             more
             contrary
             to
             the
             design
             and
             spirit
             of
             the
             Gospel
             then
             this
             is
             ?
             From
             whence
             must
             we
             gather
             the
             terms
             of
             salvation
             ,
             but
             only
             from
             thence
             ?
             But
             it
             seems
             by
             you
             ,
             although
             men
             give
             never
             so
             hearty
             an
             assent
             to
             the
             Doctrine
             of
             the
             Gospel
             ,
             and
             live
             in
             the
             most
             universal
             obedience
             to
             it
             ,
             and
             abound
             in
             the
             fruits
             of
             the
             spirit
             of
             God
             ,
             of
             which
             Charity
             is
             none
             of
             the
             least
             ;
             yet
             if
             they
             be
             not
             in
             the
             Communion
             of
             your
             Church
             ,
             there
             is
             no
             hopes
             of
             salvation
             for
             them
             .
             But
             ,
             Who
             is
             it
             the
             mean
             while
             that
             hath
             the
             disposal
             of
             this
             salvation
             ?
             Is
             it
             in
             your
             hands
             or
             Christs
             ?
             If
             it
             be
             in
             His
             ,
             we
             dare
             rely
             on
             His
             promise
             ,
             although
             you
             pretend
             to
             know
             His
             mind
             better
             than
             He
             did
             himself
             .
             For
             ,
             notwithstanding
             a
             sincere
             endeavour
             to
             know
             and
             obey
             the
             will
             of
             God
             ,
             be
             the
             great
             Fundamental
             in
             order
             to
             salvation
             ,
             which
             is
             delivered
             us
             by
             the
             Doctrine
             of
             Christ
             ;
             yet
             it
             seems
             by
             you
             ,
             there
             may
             be
             this
             ,
             where
             there
             may
             be
             not
             so
             much
             as
             possibility
             of
             salvation
             .
             By
             which
             assertion
             of
             yours
             ,
             you
             are
             so
             far
             from
             working
             upon
             any
             ,
             but
             very
             weak
             persons
             ,
             to
             bring
             them
             over
             to
             your
             Church
             ,
             that
             nothing
             can
             more
             effectually
             prejudice
             it
             among
             all
             such
             who
             dare
             believe
             Christ
             to
             be
             more
             Infallible
             then
             the
             Church
             of
             Rome
             .
             For
             what
             is
             this
             else
             ,
             but
             to
             make
             heaven
             and
             eternal
             salvation
             stalk
             to
             the
             interess
             of
             your
             Church
             ,
             and
             to
             lay
             more
             weight
             upon
             being
             in
             your
             communion
             then
             upon
             the
             most
             indispensable
             precepts
             of
             Christianity
             ?
             But
             when
             we
             consider
             how
             many
             among
             you
             dispute
             for
             the
             possibility
             of
             the
             salvation
             of
             Heathens
             ,
             and
             yet
             deny
             it
             to
             those
             who
             own
             all
             the
             Fundamentals
             of
             Christianity
             ;
             when
             we
             see
             how
             much
             you
             lay
             the
             weight
             of
             salvation
             upon
             being
             in
             your
             Church
             ,
             and
             what
             wayes
             you
             have
             for
             those
             who
             are
             in
             it
             to
             reconcile
             the
             hopes
             of
             salvation
             with
             the
             practise
             of
             sin
             ,
             What
             can
             we
             otherwise
             imagine
             ,
             but
             it
             is
             the
             Interess
             of
             your
             Church
             that
             you
             more
             aim
             at
             than
             the
             salvation
             of
             mens-souls
             .
             For
             you
             have
             so
             many
             wayes
             to
             give
             indulgence
             in
             sin
             to
             those
             who
             desire
             it
             ,
             and
             yet
             such
             ready
             wayes
             of
             pardon
             ,
             and
             such
             an
             easie
             task
             of
             repentance
             ,
             and
             so
             little
             troublesome
             means
             
             of
             obtaining
             grace
             by
             the
             
               Sacraments
               ,
               ex
               opere
               operato
            
             ,
             that
             it
             is
             hard
             conceiving
             what
             way
             a
             man
             should
             sooner
             take
             ,
             who
             would
             live
             in
             his
             sins
             and
             come
             to
             heaven
             at
             last
             ,
             then
             to
             be
             of
             your
             Church
             .
             And
             yet
             you
             who
             are
             so
             soft
             and
             gentle
             ,
             so
             kind
             and
             indulgent
             to
             the
             sons
             of
             your
             Church
             ,
             are
             not
             more
             ready
             to
             send
             those
             who
             are
             out
             of
             it
             to
             the
             fire
             in
             this
             world
             than
             to
             
               eternal
               flames
            
             in
             another
             .
             But
             
               we
               have
               not
               so
               learned
               Christ
               ,
            
             we
             dare
             not
             deal
             so
             inhumanely
             with
             them
             in
             this
             world
             ,
             much
             less
             judge
             so
             uncharitably
             as
             to
             another
             ,
             of
             those
             who
             profess
             
               to
               fear
               God
               and
               work
               righteousness
               ,
            
             though
             they
             be
             not
             of
             the
             same
             opinion
             or
             communion
             with
             us
             .
             Yet
             ,
             we
             tell
             men
             of
             the
             danger
             of
             hazzarding
             their
             salvation
             by
             
               erroneous
               doctrines
               and
               superstitious
               practises
            
             ,
             and
             suppose
             that
             sufficient
             to
             perswade
             such
             who
             sincerely
             regard
             their
             future
             happiness
             to
             avoid
             all
             such
             things
             as
             tend
             so
             much
             to
             their
             eternal
             ruine
             .
             And
             such
             who
             will
             continue
             in
             such
             things
             ,
             meerly
             because
             there
             is
             a
             possibility
             some
             persons
             may
             be
             saved
             in
             them
             by
             reason
             of
             Ignorance
             or
             Repentance
             ,
             are
             no
             wiser
             men
             then
             such
             ,
             who
             should
             split
             their
             ship
             upon
             a
             rock
             ,
             because
             some
             have
             escaped
             upon
             a
             plank
             notwithstanding
             .
             So
             that
             considering
             on
             what
             terms
             we
             grant
             this
             possibility
             of
             salvation
             ,
             this
             Concession
             of
             ours
             can
             be
             no
             Argument
             at
             all
             to
             judge
             yours
             to
             be
             the
             safer
             way
             ;
             and
             if
             upon
             the
             same
             terms
             you
             deny
             it
             to
             us
             ,
             it
             shews
             how
             much
             more
             unsafe
             your
             way
             is
             ,
             where
             there
             is
             so
             much
             of
             Interess
             and
             so
             little
             Charity
             .
          
           
             But
             you
             attempt
             to
             prove
             against
             all
             Protestants
             whatsoever
             ,
             that
             yours
             is
             the
             safer
             way
             to
             salvation
             :
             
             
             Your
             first
             Argument
             in
             short
             is
             ,
             
               Because
               we
               grant
               that
               you
               may
               be
               saved
               upon
               our
               own
               principles
               ,
               but
               you
               deny
               that
               we
               may
               be
               saved
               upon
               yours
               .
            
             And
             what
             is
             there
             more
             in
             this
             Argument
             (
             but
             a
             multitude
             of
             words
             to
             little
             purpose
             )
             then
             there
             is
             in
             that
             which
             his
             Lordship
             examines
             ?
             For
             the
             main
             force
             of
             it
             lyes
             in
             this
             ,
             That
             is
             the
             safest
             way
             which
             both
             parties
             are
             agreed
             in
             ;
             and
             therefore
             although
             you
             would
             have
             your
             
               Major
               proposition
            
             put
             out
             of
             all
             doubt
             ,
             yet
             that
             wants
             more
             proof
             then
             I
             doubt
             you
             are
             able
             to
             give
             it
             .
             For
             although
             we
             grant
             ,
             Men
             may
             be
             saved
             who
             have
             true
             
               Faith
               ,
               Repentance
            
             ,
             and
             a
             holy
             
               Conversation
               without
               any
               such
               Sacrament
               of
               Pennance
               ,
               which
               you
               make
               necessary
               for
               conveying
               the
               grace
               of
               Justification
            
             ;
             yet
             ,
             What
             security
             can
             thence
             come
             to
             a
             man
             in
             the
             choice
             of
             his
             Religion
             ,
             since
             we
             withall
             say
             ,
             That
             where
             there
             is
             a
             continuance
             in
             the
             corruptions
             and
             errours
             of
             your
             Church
             ,
             it
             is
             hard
             to
             conceive
             there
             should
             be
             that
             Faith
             and
             Repentance
             which
             we
             make
             necessary
             to
             Salvation
             .
             You
             go
             therefore
             on
             a
             very
             false
             supposition
             ,
             when
             you
             take
             it
             for
             granted
             
               that
               we
               acknowledge
               ,
               that
               all
               those
               whom
               you
               admit
               to
               your
               Sacrament
               of
               Pennance
               have
               all
               things
               upon
               our
               own
               principles
               which
               are
               necessary
               to
               Salvation
               .
            
             And
             so
             your
             Minor
             is
             as
             false
             as
             your
             Major
             uncertain
             ,
             viz.
             
               That
               many
               are
               saved
               in
               the
               Roman
               Church
               according
               to
               the
               principles
               which
               are
               granted
               on
               both
               sides
               .
            
             But
             you
             would
             seem
             to
             prove
             ,
             
               That
               all
               admitted
               by
               you
               at
               death
               to
               the
               Sacrament
               of
               Pennance
            
             (
             as
             you
             call
             it
             )
             
               have
               all
               things
               necessary
               to
               Salvation
               upon
               Protestant
               principles
               ,
            
             
             because
             ,
             you
             say
             ,
             
               That
               Faith
               ,
               Hope
               ,
               true
               Repentance
               ,
               and
               a
               purpose
               of
               Amendment
               are
               necessary
               to
               the
               due
               receiving
               the
               Sacrament
               of
               Pennance
               ,
               and
               these
               ,
               are
               all
               which
               Protestants
               make
               necessary
               to
               Salvation
               .
            
             But
             supposing
             that
             ,
             Is
             it
             necessary
             that
             all
             those
             things
             must
             be
             in
             them
             ,
             which
             make
             the
             necessary
             requisites
             to
             this
             Sacrament
             of
             yours
             ?
             Do
             none
             receive
             this
             unworthily
             as
             many
             do
             a
             far
             greater
             Sacrament
             than
             this
             ,
             granting
             it
             to
             be
             any
             at
             all
             .
             It
             seems
             Salvation
             is
             very
             easie
             to
             be
             had
             in
             your
             Church
             then
             ,
             for
             this
             Sacrament
             is
             supposed
             by
             you
             ,
             to
             be
             given
             to
             men
             upon
             their
             
               death-beds
               ,
               
               when
            
             ,
             you
             say
             ,
             
               It
               cannot
               be
               supposed
               that
               men
               will
               omit
               any
               thing
               necessary
               for
               the
               attaining
               Salvation
               ;
               and
               by
               vertue
               of
               this
               Sacrament
               they
               receive
               the
               grace
               of
               Justification
               ,
               whereby
               of
               sinners
               they
               are
               made
               the
               Sons
               of
               God
               and
               heires
               of
               eternal
               life
               .
            
             But
             I
             assure
             you
             ,
             we
             who
             believe
             ,
             Men
             must
             be
             saved
             only
             by
             the
             terms
             of
             the
             Gospel
             ,
             make
             no
             such
             easie
             matter
             of
             it
             as
             you
             do
             ;
             we
             profess
             the
             necessity
             of
             a
             through-renovation
             of
             heart
             and
             life
             to
             be
             indispensable
             in
             order
             to
             happiness
             ,
             for
             
               without
               holiness
               no
               man
               shall
               see
               the
               Lord
               :
            
             and
             although
             we
             take
             not
             upon
             us
             to
             judge
             the
             final
             estate
             of
             men
             whose
             hearts
             we
             know
             not
             ;
             yet
             the
             Gospel
             gives
             us
             very
             little
             ground
             to
             think
             ,
             that
             such
             who
             defer
             the
             work
             of
             their
             Salvation
             to
             their
             death-beds
             shall
             ever
             attain
             to
             it
             ;
             The
             main
             design
             of
             
               Christian
               Religion
            
             being
             ,
             The
             turning
             mens
             souls
             from
             sin
             to
             God
             in
             order
             to
             the
             serving
             him
             in
             this
             world
             ,
             that
             they
             may
             be
             happy
             in
             another
             .
             For
             if
             Salvation
             depended
             on
             no
             more
             then
             you
             require
             ,
             the
             greatest
             part
             of
             the
             Gospel
             might
             have
             been
             spared
             ,
             whose
             great
             end
             is
             to
             perswade
             men
             to
             
               holiness
               of
               heart
               and
               life
            
             .
             It
             is
             not
             a
             meer
             purpose
             of
             amendment
             ,
             when
             men
             can
             sin
             no
             longer
             ,
             that
             we
             make
             only
             necessary
             to
             Salvation
             :
             But
             so
             hearty
             a
             repentance
             of
             sin
             past
             ,
             as
             to
             carry
             with
             it
             an
             effectual
             reformation
             ;
             without
             this
             ,
             men
             may
             flatter
             themselves
             into
             their
             own
             ruine
             by
             your
             
               Sacraments
               of
               Pennance
            
             and
             such
             contrivances
             of
             men
             ,
             but
             there
             can
             be
             no
             grounded
             hopes
             of
             any
             freedom
             from
             eternal
             misery
             .
             And
             their
             Faith
             too
             ,
             must
             be
             as
             weak
             as
             their
             
               Repentance
               shallow
            
             ,
             who
             dare
             venture
             their
             souls
             into
             another
             world
             ,
             upon
             no
             better
             security
             than
             that
             
               By
               receiving
               the
               Sacrament
               of
               Pennance
               they
               are
               made
               the
               Sons
               of
               God
               and
               heirs
               of
               eternal
               life
               .
            
             But
             you
             betray
             men
             into
             stupid
             ignorance
             and
             carelesness
             as
             to
             their
             eternal
             Salvation
             ,
             and
             then
             deal
             most
             unfaithfully
             with
             them
             ,
             by
             telling
             them
             that
             a
             
               death-bed
               Repentance
            
             will
             suffice
             them
             ,
             and
             the
             
               Sacrament
               of
               Pennance
               will
               presently
               make
               them
               heirs
               of
               eternal
               life
               .
            
             So
             that
             although
             your
             Doctrine
             be
             very
             unreasonable
             ,
             and
             your
             Superstitions
             very
             gross
             ,
             yet
             this
             unfaithfulness
             to
             the
             souls
             of
             men
             makes
             all
             true
             lovers
             of
             
               Christian
               Religion
            
             ,
             and
             of
             the
             Salvation
             of
             mens
             souls
             ,
             more
             averse
             from
             your
             Doctrine
             and
             Practises
             ,
             then
             any
             thing
             else
             whatsoever
             .
             For
             what
             can
             really
             be
             more
             pernicious
             to
             the
             world
             ,
             then
             to
             flatter
             them
             into
             the
             hopes
             of
             Salvation
             without
             the
             performance
             of
             those
             things
             ,
             which
             ,
             if
             the
             Gospel
             be
             true
             ,
             are
             absolutely
             necessary
             in
             order
             to
             it
             ?
             How
             quietly
             do
             you
             permit
             the
             most
             stupid
             ignorance
             in
             such
             who
             are
             the
             
               zealous
               practisers
            
             of
             your
             fopperies
             and
             superstitions
             ?
             What
             excellent
             arts
             have
             you
             to
             allure
             debauches
             upon
             their
             death-beds
             to
             you
             ,
             by
             promising
             them
             that
             in
             another
             world
             ,
             which
             our
             principles
             will
             not
             allow
             us
             to
             do
             ?
             How
             many
             wayes
             have
             you
             to
             get
             the
             pardon
             of
             sin
             ,
             or
             at
             least
             to
             delude
             people
             with
             the
             hopes
             of
             it
             ,
             without
             any
             serious
             turning
             from
             sin
             to
             God
             ?
             What
             do
             your
             Doctrines
             of
             the
             sufficiency
             of
             
               bare
               contrition
            
             ,
             and
             the
             
               Sacraments
               working
               grace
               ex
               opere
               operato
               ,
            
             of
             
               Indulgences
               ,
               Satisfactions
               ,
               regulating
               the
               intention
               ,
            
             and
             the
             like
             ,
             tend
             to
             ,
             but
             to
             supersede
             the
             necessity
             of
             a
             holy
             life
             ?
             And
             at
             last
             you
             exchange
             the
             inward
             hatred
             and
             mortification
             of
             sin
             ,
             for
             some
             external
             severities
             upon
             mens
             bodies
             ;
             which
             is
             ,
             only
             beating
             the
             servant
             for
             the
             
               Masters
               fault
            
             .
             So
             that
             it
             is
             hard
             to
             imagine
             any
             Doctrine
             or
             way
             of
             Religion
             which
             owns
             Christianity
             ,
             which
             doth
             with
             more
             apparent
             danger
             to
             the
             souls
             of
             men
             undermine
             the
             foundations
             of
             Faith
             and
             Obedience
             than
             yours
             doth
             .
             And
             as
             I
             have
             at
             large
             shewed
             the
             former
             ,
             How
             destructive
             your
             principles
             are
             to
             the
             grounds
             of
             Faith
             ;
             so
             it
             hath
             been
             fully
             and
             lately
             manifested
             by
             a
             learned
             Bishop
             of
             our
             Church
             ,
             What
             Doctrines
             and
             practises
             are
             allowed
             
             in
             your
             Church
             ,
             
             which
             in
             themselves
             or
             their
             immediate
             consequences
             are
             
               direct
               impieties
            
             ,
             and
             
               give
               warranty
               to
               a
               wicked
               life
               .
            
          
           
             Which
             being
             so
             of
             your
             own
             side
             ,
             we
             must
             see
             what
             reasons
             you
             give
             for
             your
             most
             uncharitable
             Censure
             ,
             
             
               That
               there
               are
               very
               few
               or
               none
               among
               Protestants
               that
               escape
               damnation
               :
            
             
             And
             this
             you
             call
             ,
             
               The
               Doctrine
               of
               Catholicks
            
             .
             The
             Doctrine
             rather
             of
             a
             proud
             ,
             tyrannical
             ,
             and
             uncharitable
             faction
             of
             men
             ;
             who
             that
             they
             might
             gain
             Proselytes
             to
             themselves
             ,
             shew
             how
             little
             they
             are
             themselves
             the
             Proselytes
             of
             Christ.
             But
             you
             offer
             us
             a
             reason
             for
             it
             :
             
               Because
               all
               Catholicks
               hold
               ,
               that
               neither
               Faith
               ,
               nor
               Hope
               ,
               nor
               any
               Repentance
               can
               save
               us
               ,
            
             
             
               but
               that
               only
               which
               is
               joyned
               with
               a
               perfect
               Love
               of
               God
               ;
               without
               the
               Sacrament
               of
               Pennance
               actually
               and
               duely
               received
               :
               and
               because
               Protestants
               reject
               this
               ,
               they
               cannot
               be
               saved
               .
            
             But
             you
             are
             not
             at
             all
             the
             less
             excusable
             ,
             because
             you
             assert
             such
             Doctrines
             from
             whence
             such
             uncharitableness
             follows
             ,
             but
             the
             dreadful
             consequence
             of
             such
             Doctrines
             ought
             rather
             to
             make
             you
             question
             the
             truth
             of
             them
             .
             For
             ,
             can
             any
             one
             who
             knows
             and
             understands
             Christianity
             ever
             believe
             ,
             that
             although
             he
             had
             a
             most
             hearty
             repentance
             for
             sin
             ,
             and
             a
             most
             sincere
             love
             to
             God
             ,
             he
             should
             eternally
             perish
             because
             he
             did
             not
             confess
             his
             sins
             to
             a
             Priest
             and
             receive
             absolution
             from
             him
             ?
             I
             can
             hardly
             perswade
             my self
             ,
             that
             you
             can
             believe
             such
             things
             ,
             but
             that
             only
             such
             Doctrines
             are
             necessary
             to
             be
             taught
             ,
             to
             maintain
             the
             
               Priests
               authority
            
             ,
             and
             to
             fright
             men
             into
             that
             pick-lock
             of
             conscience
             ,
             the
             useful
             practise
             of
             
               Auricular
               Confession
            
             .
             To
             what
             purpose
             ,
             are
             all
             the
             promises
             of
             
               grace
               and
               mercy
               through
               Christ
            
             upon
             the
             sincerity
             of
             our
             turning
             to
             him
             ,
             if
             ,
             after
             all
             this
             ,
             the
             effect
             depends
             upon
             that
             
               Sacrament
               of
               Pennance
            
             ,
             of
             which
             no
             precept
             is
             given
             us
             by
             Christ
             ,
             much
             less
             any
             necessity
             of
             it
             asserted
             in
             order
             to
             eternal
             Salvation
             ?
             If
             this
             then
             be
             all
             your
             ground
             of
             condemning
             Protestants
             ,
             they
             may
             rejoyce
             in
             this
             ,
             That
             your
             reasons
             are
             as
             weak
             as
             your
             malice
             strong
             .
             But
             it
             would
             be
             more
             fit
             for
             you
             to
             enquire
             ,
             Whether
             such
             who
             live
             and
             dye
             in
             such
             a
             height
             of
             uncharitableness
             (
             whether
             with
             or
             without
             the
             Sacrament
             of
             Pennance
             )
             can
             be
             in
             any
             capacity
             of
             eternal
             Salvation
             ?
             For
             that
             is
             a
             plain
             violation
             of
             the
             Laws
             of
             Christ
             ,
             this
             other
             even
             among
             your selves
             a
             disputable
             Institution
             of
             Christ
             ;
             and
             by
             many
             said
             ,
             not
             to
             be
             at
             all
             of
             that
             necessity
             ,
             
             which
             you
             suppose
             it
             to
             be
             .
             For
             neither
             Medina
             ,
             nor
             Maldonate
             even
             since
             the
             Council
             of
             Trent
             dare
             affirm
             ,
             the
             denyal
             of
             your
             Sacrament
             of
             Pennance
             to
             be
             Heresie
             ;
             and
             must
             then
             the
             souls
             of
             all
             Protestants
             be
             sent
             to
             hell
             ,
             for
             want
             of
             that
             ,
             which
             it
             is
             questionable
             ,
             whether
             it
             were
             Instituted
             by
             Christ
             or
             no.
             But
             if
             this
             
               Sacrament
               of
               Pennance
            
             be
             so
             necessary
             to
             Salvation
             ,
             that
             they
             cannot
             be
             saved
             who
             want
             it
             ,
             What
             becomes
             then
             of
             all
             the
             
               Primitive
               Church
            
             which
             was
             utterly
             a
             stranger
             to
             your
             
               Sacrament
               of
               Pennance
            
             (
             as
             shall
             be
             manifested
             when
             you
             desire
             it
             )
             ?
             what
             becomes
             of
             the
             
               Greek
               Church
            
             which
             as
             peremptorily
             denies
             the
             necessity
             of
             it
             as
             Protestants
             do
             ?
             Both
             which
             you
             may
             find
             confessed
             and
             proved
             by
             
               Father
               Barns
            
             ,
             and
             many
             testimonies
             of
             your
             own
             Authours
             are
             brought
             by
             him
             against
             the
             
               Divine
               Institution
            
             and
             necessity
             of
             it
             .
             Who
             very
             ingenuously
             confesses
             ,
             
             
               That
               ,
               by
               the
               Law
               of
               Christ
               ,
               such
               a
               one
               by
               the
               sentence
               of
               very
               many
               Catholicks
               ,
               may
               be
               pronounced
               absolved
               before
               God
               ,
               who
               manifests
               the
               truth
               of
               his
               Faith
               and
               Charity
               ,
               although
               he
               discovers
               not
               a
               word
               of
               the
               number
               or
               weight
               of
               his
               sins
               .
            
             What
             unreasonable
             ,
             as
             well
             as
             uncharitable
             ,
             men
             are
             you
             then
             ,
             to
             assert
             ,
             
               That
               no
               Protestants
               can
               escape
               damnation
               for
               want
               of
               that
               ,
            
             which
             
             so
             many
             among
             your selves
             make
             unnecessary
             for
             the
             pardon
             of
             sin
             ?
             But
             it
             is
             just
             with
             God
             ,
             that
             those
             who
             are
             so
             ready
             to
             condemn
             others
             ,
             should
             be
             condemned
             by
             themselves
             :
             and
             if
             your
             Consciences
             do
             not
             condemn
             you
             here
             ,
             your
             Sentence
             may
             be
             the
             greater
             in
             another
             world
             .
          
           
             Your
             second
             Argument
             against
             Protestants
             is
             ,
             
             
               Because
               they
               want
               certainty
               of
               Faith
               by
               denying
               the
               Infallibility
               of
               Church
               and
               Councils
            
             ;
             
             but
             this
             hath
             been
             so
             throughly
             sifted
             already
             ,
             that
             I
             suppose
             none
             who
             have
             read
             the
             preceding
             discourses
             will
             have
             the
             least
             cause
             to
             stick
             at
             this
             :
             and
             therefore
             we
             proceed
             to
             the
             Vindication
             of
             your
             censures
             from
             being
             guilty
             of
             the
             want
             of
             Charity
             .
             For
             you
             are
             the
             men
             ,
             who
             would
             have
             us
             
               thank
               God
               ,
               when
               you
               condemn
               us
               to
               hell
               ,
            
             that
             we
             escape
             so
             ;
             and
             are
             angry
             with
             us
             ,
             that
             we
             do
             not
             believe
             that
             you
             most
             
               entirely
               love
               us
            
             ,
             when
             you
             
               judge
               us
               to
               eternal
               flames
               .
               For
               ,
            
             you
             say
             ,
             
               that
               your
               denyal
               of
               Salvation
               to
               us
               is
               grounded
               even
               upon
               Charity
               .
            
             If
             it
             be
             so
             ,
             
             you
             are
             the
             most
             charitable
             people
             in
             the
             world
             ,
             for
             you
             deny
             Salvation
             to
             all
             but
             your
             selves
             and
             some
             
               Heathens
               .
               But
            
             ,
             say
             you
             ,
             
               If
               Salvation
               may
               be
               had
               in
               your
               Church
               as
               Protestants
               confess
               ,
               and
               there
               be
               no
               true
               Church
               or
               Faith
               but
               one
               ,
               it
               follows
               that
               out
               of
               your
               Church
               there
               is
               no
               Salvation
               to
               be
               had
               .
            
             To
             which
             his
             Lordship
             had
             fully
             answered
             ,
             by
             saying
             ,
             
               T
               is
               true
               ,
               there
               is
               but
               one
               true
               Faith
               ,
            
             
             
               and
               but
               one
               true
               Church
               ;
               but
               that
               one
               both
               Faith
               and
               Church
               is
               the
               Catholick
               Christian
               ,
               not
               the
               particular
               Roman
               .
            
             So
             that
             this
             passage
             is
             a
             meer
             begging
             the
             question
             ,
             and
             then
             threatning
             upon
             it
             ,
             without
             all
             reason
             or
             charity
             .
             And
             all
             your
             declamations
             about
             
               the
               way
               of
               knowing
               the
               Doctrine
               of
               the
               Catholick
               Church
               ,
            
             
             have
             been
             spoiled
             by
             what
             hath
             been
             said
             already
             upon
             that
             subject
             .
             We
             come
             therefore
             to
             that
             which
             is
             the
             proper
             business
             of
             this
             Chapter
             ,
             which
             is
             to
             examine
             the
             strength
             of
             that
             Inference
             which
             is
             drawn
             from
             the
             Protestants
             concession
             of
             the
             possibility
             of
             Salvation
             in
             your
             Church
             ,
             viz.
             
               That
               thence
               it
               follows
               ,
               that
               the
               Roman
               Church
               and
               Religion
               is
               the
               safer
               way
               to
               Salvation
               .
            
             Two
             things
             his
             Lordship
             observes
             the
             force
             of
             this
             Argument
             lyes
             in
             ,
             
               the
               one
               directly
               expressed
            
             ,
             
             viz.
             
               The
               consent
               of
               both
               parties
               of
               the
               possibility
               of
               Salvation
               in
               the
               Roman
               Church
            
             ;
             the
             other
             
               upon
               the
               By
            
             ,
             viz.
             
               That
               we
               cannot
               be
               saved
               because
               we
               are
               out
               of
               the
               Church
               .
            
             And
             of
             these
             two
             he
             speaks
             in
             order
             .
             First
             he
             begins
             with
             the
             confession
             :
             as
             to
             which
             his
             Answer
             lyes
             in
             three
             things
             ,
             1.
             
             
               That
               this
               was
               the
               way
               of
               the
               Donatists
               of
               old
               ,
               and
               would
               hold
               as
               well
               for
               them
               as
               the
               Church
               of
            
             Rome
             .
             2.
             
             
               That
               if
               the
               principle
               on
               which
               this
               Argument
               proceeds
               be
               true
               ,
               it
               will
               be
               more
               for
               the
               advantage
               of
               Protestants
               then
               of
               your
               Church
               .
            
             3.
             
             
               That
               the
               principle
               it self
               is
               a
               contingent
               Proposition
               ,
               and
               may
               justifie
               the
               greatest
               Heresies
               in
               the
               world
               .
            
             By
             this
             methodizing
             his
             Lordships
             discourse
             ,
             we
             shall
             the
             better
             discern
             the
             strength
             of
             your
             Answers
             to
             the
             several
             particulars
             of
             it
             .
             In
             the
             first
             place
             he
             shews
             
               How
               parallel
               this
               is
               with
               the
               proceedings
               of
               the
               Donatists
               ;
               for
               both
               parts
               granted
               that
               baptism
               was
               true
               among
               the
               Donatists
               ,
            
             
             
               but
               the
               Donatists
               denyed
               it
               to
               be
               true
               baptism
               among
               the
               Catholick
               Christians
               ,
               and
               therefore
               on
               this
               principle
               the
               Donatists
               side
               is
               the
               surer
               side
               ,
               if
               that
               principle
               be
               true
               ,
               That
               it
               is
               the
               safest
               taking
               that
               way
               which
               the
               differing
               parties
               agree
               on
               .
            
             To
             this
             you
             Answer
             nothing
             ,
             but
             what
             will
             still
             return
             upon
             your selves
             and
             discover
             the
             weakness
             of
             your
             Argument
             .
             
             For
             the
             crimes
             of
             
               Schism
               ,
               and
               unsoundness
               of
               Faith
               ,
            
             are
             still
             as
             chargeable
             upon
             you
             though
             we
             may
             grant
             a
             possibility
             of
             Salvation
             to
             some
             in
             your
             Church
             .
             And
             I
             cannot
             possibly
             discern
             any
             difference
             between
             the
             judgment
             of
             the
             Catholicks
             concerning
             the
             Donatists
             ,
             and
             ours
             concerning
             you
             ;
             for
             ,
             if
             they
             judged
             the
             Donatists
             way
             very
             dangerous
             because
             of
             their
             uncharitableness
             to
             all
             others
             ,
             
             so
             do
             we
             of
             yours
             ;
             but
             if
             they
             ,
             notwithstanding
             that
             ,
             hoped
             that
             the
             misled
             people
             among
             them
             might
             be
             saved
             ;
             that
             is
             as
             much
             as
             we
             dare
             say
             concerning
             you
             .
             And
             you
             very
             much
             mistake
             ,
             if
             you
             think
             the
             contrary
             ,
             For
             his
             Lordship
             no
             where
             saith
             ,
             as
             you
             would
             seem
             to
             impose
             upon
             him
             ,
             
               That
               a
               man
               may
               live
               and
               dye
               in
               the
            
             Roman
             
               Church
               ,
               and
               that
               none
               of
               his
               errours
               shall
               hinder
               salvation
               ,
               whatsoever
               motives
               he
               may
               know
               to
               the
               contrary
               .
            
             But
             on
             the
             other
             side
             ,
             
             he
             plainly
             saith
             ,
             
               That
               he
               that
               lives
               in
               the
            
             Roman
             
               Church
               ,
               with
               a
               resolution
               to
               live
               and
               dye
               in
               it
               ,
               is
               presumed
               to
               believe
               as
               that
               Church
               believes
               .
               And
               he
               that
               doth
               so
               ,
               I
               will
               not
               say
               ,
               is
               as
               guilty
               ,
               but
               guilty
               he
               is
               more
               or
               less
               ,
               of
               the
               Schism
               which
               that
               Church
               first
               caused
               by
               her
               corruptions
               ,
               and
               now
               continues
               by
               them
               and
               her
               power
               together
               .
               And
               of
               all
               her
               damnable
               opinions
               too
               ,
               and
               all
               other
               sins
               also
               ,
               which
               the
               Doctrine
               and
               mis-belief
               of
               that
               Church
               leads
               him
               into
               .
            
             Judge
             you
             now
             ,
             I
             pray
             ,
             Whether
             we
             think
             otherwise
             of
             those
             in
             your
             Church
             ,
             than
             the
             Orthodox
             did
             of
             the
             Donatists
             ?
             So
             that
             if
             the
             Argument
             doth
             hold
             for
             you
             ,
             it
             would
             as
             well
             have
             held
             for
             them
             too
             .
             And
             therefore
             his
             Lordship
             well
             inferrs
             ,
             
               That
               this
               Principle
               ,
               That
               where
               two
               parties
               are
               dissenting
               ,
               it
               is
               safest
               believing
               that
               in
               which
               both
               parties
               agree
               ,
               or
               which
               the
               adversary
               confesses
               ,
               may
               lead
               men
               ,
               by
               your
               own
               confession
               ,
               into
               known
               and
               damnable
               Schism
               and
               Heresie
               ;
               for
               such
               ,
               you
               say
               ,
               the
               Donatists
               were
               guilty
               of
               .
            
             And
             such
             his
             Lordship
             saith
             ,
             
               there
               is
               great
               danger
               of
            
             ,
             
             
               in
               your
               Church
               too
               ;
               for
               ,
            
             saith
             he
             ,
             
               in
               this
               present
               case
               there
               's
               peril
               ,
               great
               peril
               of
               damnable
               ,
               both
               Schism
               and
               Heresie
               ,
               and
               other
               sins
               ,
               by
               living
               and
               dying
               in
               the
            
             Roman
             
               Faith
               ,
               tainted
               with
               so
               many
               superstitions
               ,
               as
               at
               this
               day
               it
               is
               ,
               and
               their
               tyranny
               to
               boot
               .
            
             I
             pray
             now
             bethink
             your self
             ,
             What
             difference
             is
             there
             ,
             between
             the
             Orthodox
             judgement
             of
             the
             Donatists
             ,
             and
             ours
             ,
             concerning
             your
             Church
             ?
             And
             therefore
             the
             comparison
             between
             Petilian
             the
             Donatist
             ,
             and
             his
             Lordships
             adversary
             holds
             good
             still
             ;
             for
             ,
             all
             your
             Answer
             depends
             upon
             a
             mistake
             of
             Protestants
             granting
             a
             
               possibility
               of
               Salvation
            
             ,
             
             as
             I
             have
             already
             shewed
             you
             .
             And
             ,
             in
             what
             way
             soever
             you
             limit
             this
             agreement
             ,
             you
             cannot
             possibly
             avoid
             ,
             but
             that
             it
             would
             equally
             hold
             as
             to
             the
             Donatists
             too
             ;
             for
             the
             concession
             was
             then
             as
             great
             ,
             in
             order
             to
             Salvation
             ,
             as
             it
             is
             now
             .
          
           
             
             But
             ,
             you
             say
             ,
             
               Whether
               he
               asserts
               it
               or
               no
               ,
               it
               must
               needs
               follow
               from
               the
               Bishops
               Principles
               ,
               that
               there
               can
               be
               no
               peril
               of
               damnation
               by
               living
               and
               dying
               in
               the
            
             Roman
             
               Church
               ,
               because
               he
               professedly
               exempts
               the
               Ignorant
               ,
               and
               grants
               as
               much
               of
               those
               who
               do
               wittingly
               and
               knowingly
               associate
               themselves
               to
               the
               gross
               superstitions
               of
               the
            
             Roman
             
               Church
               ,
               if
               they
               hold
               the
               Foundation
               Christ
               ,
               and
               live
               accordingly
            
             ;
             From
             whence
             you
             argue
             ,
             
               That
               if
               neither
               voluntary
               nor
               involuntary
               superstition
               can
               hinder
               from
               Salvation
               ,
               then
               there
               is
               confessedly
               no
               peril
               of
               damnation
               in
               your
               Church
               .
            
             And
             yet
             his
             Lordship
             saith
             ,
             
               All
               Protestants
               unanimously
               agree
               in
               this
               ,
            
             
             
               That
               there
               is
               great
               peril
               of
               damnation
               for
               any
               man
               to
               live
               and
               dye
               in
               the
            
             Roman
             
               Perswasion
               .
               And
               therefore
            
             (
             saith
             he
             )
             
               that
               is
               a
               most
               notorious
               slander
               ,
               where
               you
               say
               ,
               that
               they
               which
               affirm
               this
               peril
               of
               damnation
               ,
               are
               contradicted
               by
               their
               own
               more
               learned
               Brethren
               .
            
             By
             which
             we
             see
             the
             unjustice
             of
             your
             proceeding
             ,
             in
             offering
             to
             wrest
             his
             Lordships
             words
             contrary
             to
             his
             express
             meaning
             :
             and
             since
             all
             your
             Argument
             depends
             upon
             your
             adversaries
             confession
             ,
             you
             ought
             to
             take
             that
             confession
             in
             the
             most
             clear
             and
             perspicuous
             terms
             ,
             and
             to
             understand
             all
             obscure
             expressions
             suitably
             to
             their
             often
             declared
             sense
             .
             Which
             if
             you
             had
             attended
             to
             ,
             you
             would
             never
             have
             undertaken
             to
             prove
             that
             this
             Lordship
             grants
             ,
             that
             there
             is
             no
             peril
             of
             damnation
             in
             your
             Church
             ,
             which
             he
             so
             often
             disavows
             ,
             and
             calls
             it
             ,
             
               a
               most
               notorious
               slander
            
             ;
             and
             ,
             
               a
               
               most
               loud
               untruth
               ,
               which
               no
               ingenuous
               man
               would
               ever
               have
               said
               .
            
             
             And
             even
             of
             those
             persons
             whom
             he
             speaks
             most
             favourably
             of
             ,
             he
             saith
             ,
             
               That
               although
               they
               wish
               for
               the
               abolishing
               the
               superstitions
               in
               use
               ,
               yet
               all
               he
               grants
               them
               is
               ,
               a
               possibility
               of
               Salvation
               ,
               but
               with
               extreme
               hazard
               to
               themselves
               ,
               by
               keeping
               close
               to
               that
               which
               is
               superstition
               ,
               and
               comes
               so
               near
               Idolatry
               .
            
             Are
             these
             then
             such
             expressions
             which
             import
             
               no
               peril
               of
               damnation
            
             in
             the
             
               Roman
               Church
            
             ?
             And
             therefore
             when
             he
             speaks
             of
             the
             possibility
             of
             the
             Salvation
             of
             such
             
               who
               associate
               themselves
               wittingly
               and
               knowingly
               to
               the
               gross
               superstitions
               of
               the
               Romish
               Church
            
             ;
             he
             declares
             sufficiently
             ,
             that
             he
             means
             it
             not
             of
             those
             who
             do
             in
             heart
             approve
             of
             them
             ,
             but
             only
             of
             such
             ,
             who
             though
             they
             are
             convinced
             they
             are
             gross
             superstitions
             ,
             yet
             think
             ,
             they
             may
             communicate
             with
             those
             who
             use
             them
             ,
             as
             long
             as
             they
             do
             not
             approve
             of
             them
             .
             Which
             errour
             of
             theirs
             ,
             though
             he
             looks
             on
             it
             as
             dangerous
             ,
             yet
             not
             as
             wholly
             destructive
             of
             Salvation
             .
             But
             since
             ,
             your
             Answer
             to
             this
             ,
             is
             ,
             
             
               That
               he
               mistakes
               very
               much
               ,
               in
               supposing
               such
               persons
               to
               belong
               to
               your
               Church
               and
               Communion
               :
            
             you
             are
             not
             aware
             ,
             How
             much
             thereby
             you
             take
             off
             from
             the
             Protestants
             Confession
             ,
             since
             those
             whom
             we
             contend
             for
             a
             possibility
             of
             Salvation
             for
             ,
             are
             such
             only
             whom
             you
             deny
             to
             be
             of
             your
             
               Churches
               Communion
            
             ,
             and
             so
             the
             Argument
             signifies
             much
             less
             by
             your
             confession
             ,
             than
             it
             did
             before
             .
             Thus
             we
             see
             ,
             how
             this
             Argument
             upon
             the
             same
             terms
             you
             manage
             it
             against
             us
             ,
             would
             have
             held
             as
             well
             in
             the
             behalf
             of
             the
             Donatists
             against
             the
             Communion
             of
             the
             
               Catholick
               Church
            
             .
             For
             what
             other
             impertinencies
             you
             mix
             here
             and
             there
             ,
             it
             is
             time
             now
             to
             pass
             them
             over
             ,
             since
             the
             main
             grounds
             of
             them
             have
             been
             so
             fully
             handled
             before
             .
          
           
             We
             therefore
             proceed
             to
             the
             
               second
               Answer
            
             his
             Lordship
             gives
             to
             this
             Argument
             ,
             
               viz.
               That
               if
               the
               Principle
               on
               which
               it
               stands
               ,
               doth
               hold
               ,
            
             
             
               it
               makes
               more
               for
               the
               advantage
               of
               Protestants
               ,
               than
               against
               them
               .
            
             For
             if
             that
             be
             safest
             which
             both
             parties
             are
             agreed
             in
             ,
             then
             1.
             
             
               You
               are
               bound
               to
               believe
               with
               us
               in
               the
               point
               of
               the
               Eucharist
               .
            
             
             
               For
               all
               sides
               agree
               in
               the
               Faith
               of
               the
               Church
               of
            
             England
             ,
             
               that
               in
               the
               most
               blessed
               Sacrament
               ,
               the
               worthy
               Receiver
               is
               by
               his
               Faith
               made
               spiritually
               partaker
               of
               the
               true
               and
               real
               body
               and
               blood
               of
               Christ
               ,
               truly
               and
               really
               ,
               and
               of
               all
               the
               benefits
               of
               his
               passion
               .
               Your
            
             Roman
             
               Catholicks
               add
               a
               manner
               of
               this
               presence
               ,
               Transubstantiation
               which
               many
               deny
               ;
               and
               the
               Lutherans
               Consubstantiation
               ,
               which
               more
               deny
               .
               If
               this
               Argument
               be
               good
               then
               ,
               even
               for
               this
               consent
               it
               is
               safer
               communicating
               with
               the
               Church
               of
            
             England
             ,
             
               than
               with
               the
            
             Roman
             or
             Lutheran
             ;
             
               because
               all
               agree
               in
               this
               Truth
               ,
               not
               in
               any
               other
               Opinion
               .
            
             You
             say
             ,
             
               This
               can
               hold
               no
               further
               than
               communicating
               in
               the
               belief
               of
               this
               Opinion
            
             ;
             let
             that
             be
             granted
             ,
             and
             ,
             Doth
             it
             not
             then
             follow
             ,
             
             that
             the
             Church
             of
             England's
             Opinion
             is
             
               the
               safest
            
             upon
             your
             own
             ground
             ?
             No
             ,
             say
             you
             ,
             
               for
               it
               is
               not
               such
               a
               common
               consent
               as
               doth
               exclude
               the
               manner
               of
               presence
               ,
               by
               trans
               -
               ,
               or
               consubstantiation
               .
            
             But
             ,
             How
             sensless
             an
             Answer
             is
             this
             !
             for
             the
             Argument
             proceeds
             so
             far
             as
             all
             are
             agreed
             :
             and
             the
             Church
             of
             England
             asserting
             that
             
               real
               presence
            
             ,
             which
             all
             acknowledge
             as
             simply
             necessary
             ,
             in
             order
             to
             the
             effects
             of
             it
             ;
             her
             Communion
             is
             more
             desirable
             on
             this
             account
             ,
             than
             of
             either
             of
             those
             Churches
             which
             offer
             to
             define
             the
             manner
             of
             Christ's
             presence
             ,
             since
             even
             the
             greatest
             men
             of
             your
             perswasion
             ,
             as
             Suarez
             and
             Bellarmin
             assert
             the
             belief
             of
             
               Transubstantiation
               not
               to
               be
               simply
               necessary
               to
               Salvation
               ,
            
             and
             
               that
               the
               manner
               of
               it
               is
               secret
               and
               ineffable
               .
            
             
             It
             is
             therefore
             quite
             beside
             the
             purpose
             ,
             when
             you
             offer
             to
             prove
             ,
             that
             Suarez
             
               believed
               Transubstantiation
            
             :
             for
             ,
             although
             he
             did
             so
             ,
             yet
             since
             he
             grants
             it
             
               not
               simply
               necessary
               to
               do
               it
            
             ;
             his
             Lordships
             Argument
             in
             behalf
             of
             the
             Church
             of
             England
             holds
             firm
             still
             ,
             unless
             you
             can
             prove
             ,
             that
             Suarez
             held
             
             the
             belief
             of
             that
             to
             be
             as
             necessary
             ,
             as
             the
             belief
             of
             the
             real
             and
             
               spiritual
               presence
            
             of
             Christ.
             But
             you
             ,
             after
             ,
             attempt
             at
             large
             to
             prove
             ,
             
               that
               the
               real
               participation
               of
               Christ
               in
               the
               Sacrament
               in
               your
               sense
               ,
               is
               quite
               different
               from
               that
               of
               Protestants
            
             :
             If
             you
             mean
             a
             
               corporal
               participation
            
             ,
             indeed
             it
             is
             so
             ;
             but
             that
             is
             not
             it
             ,
             which
             is
             now
             enquired
             after
             ;
             but
             ,
             Whether
             you
             do
             not
             allow
             any
             real
             and
             
               spiritual
               presence
            
             of
             Christ
             ,
             besides
             the
             
               corporal
               manducation
            
             of
             that
             you
             call
             his
             
               body
               by
               Transubstantiation
            
             .
             If
             you
             do
             not
             ,
             you
             would
             do
             well
             to
             shew
             ,
             what
             effects
             that
             hath
             upon
             the
             souls
             of
             men
             ;
             if
             you
             do
             ,
             then
             still
             the
             Church
             of
             England
             is
             of
             the
             safer
             side
             ,
             which
             holds
             that
             in
             which
             all
             are
             agreed
             .
             Which
             is
             as
             much
             as
             we
             are
             here
             concerned
             to
             take
             notice
             of
             ,
             as
             to
             this
             subject
             ,
             the
             Controversie
             it self
             having
             been
             so
             lately
             handled
             .
             
             2.
             
             His
             Lordship
             instances
             ,
             
               in
               the
               Article
               of
               our
               Saviour
               Christ's
               descent
               into
               Hell
               ;
               both
               are
               agreed
               as
               to
               the
               Article
               of
               descent
               ,
               but
               the
               Church
               of
            
             Rome
             
               differs
               in
               the
               explication
               ;
               therefore
               it
               is
               safer
               holding
               with
               the
               Church
               of
            
             England
             ,
             
               which
               owns
               the
               Article
               without
               defining
               the
               manner
               .
            
             But
             ,
             
             you
             say
             ,
             
               He
               proceeds
               on
               a
               false
               supposition
               ,
               for
               both
               are
               not
               agreed
               ,
               what
               is
               meant
               by
               Hell
               ,
               whether
               it
               be
               the
               place
               of
               the
               damned
               or
               no
               :
            
             But
             this
             doth
             belong
             to
             the
             manner
             of
             Explication
             ,
             and
             not
             to
             the
             Article
             it self
             ,
             which
             both
             equally
             own
             ,
             and
             therefore
             the
             Church
             of
             England
             hath
             the
             advantage
             there
             .
             3.
             
             He
             instances
             ,
             in
             the
             
               Institution
               of
               the
               Sacrament
               in
               both
               kinds
               ;
               in
               which
               it
               is
               agreed
               by
               both
               Churches
               ,
               that
               Christ
               did
               institute
               it
               so
               ,
               and
               the
               Primitive
               Church
               received
               it
               so
               .
               Therefore
               according
               to
               the
               former
               Rule
               ,
            
             
             
               't
               is
               safest
               for
               a
               man
               to
               receive
               the
               Sacrament
               in
               both
               kinds
               .
            
             This
             (
             you
             say
             )
             
               is
               as
               little
               to
               the
               purpose
               as
               the
               former
               ,
               because
               you
               do
               not
               agree
               that
               he
               did
               it
               with
               an
               intention
               ,
               or
               gave
               any
               command
               that
               it
               should
               be
               alwaies
               so
               received
            
             ;
             but
             still
             you
             are
             quite
             besides
             the
             business
             ;
             for
             that
             is
             not
             our
             Question
             ,
             but
             ,
             Whether
             it
             be
             more
             safe
             to
             adhere
             to
             that
             which
             
               Christ
               instituted
            
             ,
             and
             the
             
               Primitive
               Church
               practised
            
             ,
             as
             you
             confess
             your selves
             ;
             Or
             to
             your
             Church
             ,
             which
             prohibits
             the
             doing
             that
             which
             you
             confess
             Christ
             ,
             and
             the
             Primitive
             Church
             did
             ?
             And
             we
             see
             ,
             how
             great
             your
             Charity
             is
             ,
             when
             you
             
               deny
               a
               possibility
               of
               Salvation
               to
               those
               who
               assert
               that
               Christs
               Institution
               is
               unalterable
               ,
            
             
             
               or
               that
               all
               who
               communicate
               are
               bound
               to
               receive
               in
               both
               kinds
               .
            
             For
             all
             other
             things
             concerning
             this
             subject
             ,
             I
             must
             referr
             the
             Reader
             to
             the
             precedent
             Chapter
             ,
             
             in
             which
             they
             are
             fully
             discussed
             .
             4.
             
             
               The
               dissenting
               Churches
               agree
               ,
               that
               in
               the
               Eucharist
               there
               is
               a
               sacrifice
               of
               duty
               ,
               and
               a
               sacrifice
               of
               praise
               ,
               and
               a
               sacrifice
               of
               commemoration
               .
               Therefore
               it
               is
               safest
               to
               hold
               to
               the
               Church
               of
            
             England
             
               in
               this
               ,
               and
               leave
               the
               Church
               of
            
             Rome
             
               to
               her
               superstitions
               that
               I
               say
               no
               more
               .
            
             
             Here
             you
             still
             pretend
             ,
             
               you
               differ
               in
               sense
            
             ;
             but
             all
             this
             is
             only
             to
             say
             ,
             you
             assert
             more
             than
             we
             do
             ;
             which
             we
             grant
             ,
             but
             assert
             upon
             your
             Principle
             ,
             that
             we
             are
             on
             the
             safer
             side
             .
             And
             so
             in
             the
             
               intention
               of
               the
               Priest
               you
               agree
               with
               us
               as
               to
               the
               necessity
               of
               matter
               and
               form
               ,
               and
               therefore
               it
               is
               safer
               holding
               to
               that
               ,
            
             
             
               than
               believing
               the
               necessity
               of
               the
               Priest's
               intention
               ,
               which
               many
               deny
               .
            
             And
             if
             the
             Rule
             doth
             hold
             ,
             as
             you
             assert
             ,
             That
             that
             which
             both
             are
             agreed
             in
             ,
             is
             safer
             than
             the
             contrary
             ;
             it
             will
             hold
             in
             matter
             of
             Opinion
             too
             ,
             that
             it
             is
             safer
             to
             believe
             no
             more
             is
             necessary
             to
             the
             Sacrament
             ,
             than
             both
             parties
             are
             agreed
             in
             .
             The
             last
             Instance
             is
             ,
             
               That
               we
               say
               ,
               there
               are
               divers
               errours
               ,
               and
               some
               gross
               ones
               ,
               in
               the
            
             Roman
             
               Missal
               ;
               but
               you
               confess
               there
               is
               no
               positive
               errour
               in
               the
               Liturgy
               of
               the
               Church
               of
            
             England
             ;
             
               and
               therefore
               it
               is
               safest
               to
               worship
               God
               by
               that
               ,
               and
               not
               by
               the
            
             Roman
             Mass.
             This
             you
             answer
             as
             all
             the
             rest
             ,
             by
             running
             off
             from
             the
             business
             ;
             
             for
             ,
             you
             say
             ,
             
               It
               cannot
               be
               safer
               to
               use
               that
               ,
               because
               you
               Catholicks
               say
               ,
               That
               to
               use
               it
               in
               contempt
               of
               the
            
             Roman
             
               Missal
               is
               certainly
               damnable
               sin
               ,
               and
               
               destructive
               of
               Salvation
               .
            
             But
             ,
             as
             it
             is
             not
             material
             what
             you
             say
             in
             this
             case
             ,
             so
             it
             is
             not
             at
             all
             to
             the
             purpose
             ;
             for
             ,
             if
             your
             Rule
             holds
             good
             ,
             it
             must
             be
             safer
             ;
             and
             ,
             if
             it
             be
             not
             ,
             you
             must
             confess
             the
             Principle
             is
             false
             ,
             
               That
               what
               both
               parties
               agree
               in
               ,
               is
               the
               safest
               to
               be
               chosen
               in
               Religion
               .
            
             The
             same
             might
             be
             at
             large
             proved
             concerning
             the
             main
             things
             in
             difference
             between
             us
             ,
             that
             ,
             if
             this
             Principle
             be
             true
             ,
             we
             have
             very
             much
             the
             advantage
             of
             you
             :
             as
             ,
             You
             and
             we
             are
             agreed
             ,
             that
             the
             Scripture
             is
             
               God's
               Word
            
             ,
             but
             we
             deny
             that
             Tradition
             is
             so
             ,
             therefore
             it
             is
             safer
             adhering
             to
             the
             Scripture
             ,
             and
             let
             Tradition
             shift
             for
             it self
             .
             You
             and
             we
             are
             agreed
             that
             there
             are
             sufficient
             Motives
             of
             Credibility
             ,
             to
             believe
             the
             Scripture
             ;
             but
             we
             deny
             that
             there
             are
             any
             such
             Motives
             to
             believe
             the
             present
             
               Churches
               Infallibility
            
             ;
             therefore
             it
             is
             safer
             to
             believe
             the
             Scripture
             ,
             than
             the
             present
             Church
             .
             So
             that
             this
             Principle
             ,
             if
             improved
             by
             these
             ,
             and
             other
             Instances
             ,
             will
             redound
             more
             to
             our
             advantage
             ,
             than
             yours
             ,
             considering
             that
             in
             the
             case
             we
             grant
             it
             as
             to
             you
             ,
             it
             is
             joyned
             with
             a
             Protestation
             of
             the
             
               extreme
               hazzard
            
             which
             those
             run
             ,
             who
             venture
             on
             your
             Communion
             ,
             on
             the
             account
             of
             it
             ;
             but
             there
             is
             no
             such
             danger
             upon
             the
             agreement
             with
             us
             in
             those
             Principles
             which
             are
             agreed
             upon
             between
             us
             .
          
           
             3.
             
             His
             Lordship
             answers
             truly
             ,
             
               that
               this
               Proposition
            
             ,
             
             
               That
               in
               point
               of
               Faith
               and
               Salvation
               ,
            
             
             
               't
               is
               safest
               for
               a
               man
               to
               take
               that
               way
               which
               the
               adversary
               confesses
               ,
               or
               differing
               parties
               agree
               in
               ,
               is
               no
               Metaphysical
               Principle
               ,
               but
               a
               bare
               contingent
               Proposition
               ,
               and
               may
               be
               true
               or
               false
               as
               the
               matter
               is
               to
               which
               it
               is
               applied
               ,
               and
               so
               of
               no
               necessary
               truth
               in
               it self
               ,
               nor
               able
               to
               lead
               in
               the
               Conclusion
               .
               Because
               consent
               of
               disagreeing
               parties
               ,
               is
               neither
               Rule
               ,
               nor
               Proof
               of
               Truth
               .
               For
            
             Herod
             and
             Pilate
             ,
             
               disagreeing
               parties
               enough
               ,
               yet
               agreed
               against
               Truth
               it self
               .
               But
               Truth
               rather
               is
               ,
               or
               should
               be
               ,
               the
               Rule
               to
               frame
               ,
               if
               not
               to
               force
               agreement
               .
            
             And
             to
             prove
             this
             further
             ,
             his
             Lordship
             shews
             ,
             
             
               That
               if
               this
               Principle
               hold
               good
               ,
               that
               't
               is
               safest
               to
               believe
               as
               the
               dissenting
               parties
               agree
               ,
               or
               as
               the
               adverse
               party
               confesses
               ,
               a
               man
               must
               be
               an
               Heretick
               in
               the
               highest
               degree
               ,
               if
               not
               an
               Infidel
               .
            
             For
             ,
             1.
             
             
               In
               the
               Question
               between
               the
               Orthodox
               and
               Arrian
               concerning
               the
               Consubstantiality
               of
               the
               Son
               of
               God
               with
               the
               Father
               ;
               The
               Orthodox
               confessed
               that
               which
               the
               Arrians
               asserted
               ,
            
             viz.
             
               that
               Christ
               was
               of
               a
               like
               nature
               with
               his
               Father
               ;
               but
               they
               added
               more
               ,
            
             viz.
             
               that
               he
               was
               of
               the
               same
               nature
               .
               Therefore
               upon
               this
               Principle
               it
               would
               be
               safest
               holding
               with
               the
               Arrians
               .
            
             2.
             
             In
             the
             Question
             
               about
               the
               Resurrection
               ;
               the
               dissenting
               parties
               agree
               ,
               that
               there
               ought
               to
               be
               a
               Resurrection
               from
               sin
               ,
               to
               the
               state
               of
               grace
               ,
               and
               that
               this
               Resurrection
               only
               is
               meant
               in
               divers
               passages
               of
               Scripture
               ,
               together
               with
               the
               life
               of
               the
               soul
               ,
               which
               they
               are
               content
               to
               say
               is
               Immortal
               ;
               but
               they
               deny
               any
               Resurrection
               of
               the
               body
               after
               death
               .
               And
               therefore
               if
               this
               Principle
               be
               true
               ,
               it
               will
               be
               safest
               to
               deny
               the
               Article
               of
               the
               Resurrection
               .
            
             3.
             
             In
             the
             great
             Dispute
             about
             
               the
               Vnity
               of
               the
               Godhead
               ;
               all
               dissenting
               parties
               ,
               Jew
               ,
               Turk
               ,
               and
               Christian
               ,
               and
               all
               sects
               of
               Christians
               ,
               agree
               in
               this
               ,
               that
               there
               is
               but
               one
               God
               ;
               and
               so
               by
               virtue
               of
               this
               Principle
               ,
               men
               will
               be
               bound
               to
               deny
               the
               Trinity
               .
            
             4.
             
             In
             the
             Article
             of
             
               the
               Divinity
               of
               Christ
               ,
               The
               dissenting
               parties
               agree
               fully
               and
               clearly
               ,
               that
               Christ
               is
               man
               ;
               but
               the
               Hereticks
               deny
               him
               to
               be
               God
               :
               if
               it
               be
               therefore
               safest
               to
               go
               by
               the
               consent
               of
               dissenting
               parties
               ,
               or
               the
               confession
               of
               adversaries
               ,
               it
               will
               be
               safest
               believing
               that
               Christ
               is
               a
               meer
               man
               ,
               and
               not
               God.
            
             From
             whence
             his
             Lordship
             most
             evidently
             proves
             ,
             
               That
               this
               Rule
            
             ,
             
             
               To
               resolve
               a
               mans
               Faith
               into
               that
               ,
               in
               which
               the
               dissenting
               parties
               agree
               ,
               or
               which
               the
               adverse
               party
               confesses
               ,
               is
               a
               meer
               contingent
               Proposition
               ,
               and
               is
               as
               often
               false
               as
               true
               .
               And
               false
               in
               as
               great
               ,
               if
               not
               greater
               matters
               than
               those
               ,
               in
               which
               it
               is
               true
               .
               And
               where
               it
               is
               true
               ,
               you
               dare
               not
               govern
               your selves
               by
               it
               ;
               the
               Church
               of
            
             Rome
             
               condemning
               
               those
               things
               which
               that
               Rule
               proves
               .
            
             And
             his
             Lordship
             justly
             admires
             ,
             
               that
               while
               you
               talk
               of
               Certainty
               ,
               nay
               ,
               of
               Infallibility
               ,
               you
               are
               driven
               to
               make
               use
               of
               such
               poor
               shifts
               as
               these
               ,
               which
               have
               no
               Certainty
               at
               all
               of
               Truth
               in
               them
               ,
               but
               inferr
               Falshood
               and
               Truth
               alike
               .
               And
               yet
               for
               this
               also
               ,
               men
               will
               be
               so
               weak
               ,
               or
               so
               wilful
               ,
               as
               to
               be
               seduced
               by
               you
               .
            
             But
             now
             it
             is
             time
             to
             take
             notice
             ,
             what
             Answer
             you
             return
             to
             these
             pregnant
             Instances
             which
             his
             Lordship
             uses
             ;
             and
             you
             think
             to
             take
             off
             all
             this
             by
             one
             General
             Answer
             ,
             
               viz.
               That
               the
               Rule
               speaks
               this
               precisely
               ,
            
             
             
               and
               no
               more
            
             ,
             viz.
             
               that
               when
               two
               parties
               differ
               in
               point
               of
               Religion
               ,
               't
               is
               in
               prudence
               safest
               to
               take
               that
               way
               wherein
               both
               parties
               grant
               Salvation
               to
               be
               obtainable
               ;
               but
               in
               the
               former
               Instances
               ,
               Salvation
               was
               not
               allowed
               by
               the
               Orthodox
               to
               the
               dissenters
               .
            
             But
             ,
             how
             poor
             an
             Evasion
             this
             is
             ,
             will
             be
             very
             easily
             discovered
             .
             For
             ,
             1.
             
             If
             that
             Principle
             be
             true
             ,
             it
             must
             be
             built
             on
             that
             which
             his
             Lordship
             disproves
             ,
             
               viz.
               That
               when
               two
               parties
               disagree
               ,
               it
               is
               safest
               believing
               that
               which
               both
               consent
               in
               .
            
             For
             ,
             let
             any
             reasonable
             man
             judge
             ,
             on
             what
             account
             I
             ought
             to
             make
             choice
             of
             your
             Religion
             ;
             you
             say
             ,
             
               Because
               both
               parties
               are
               agreed
               that
               men
               may
               be
               saved
               in
               your
               Church
            
             ;
             well
             then
             ,
             I
             ask
             ,
             Why
             I
             ought
             to
             believe
             that
             which
             both
             parties
             are
             agreed
             in
             ?
             Doth
             it
             not
             necessarily
             resolve
             it self
             into
             this
             Principle
             ,
             
               That
               it
               is
               safest
               believing
               that
               which
               both
               parties
               consent
               in
               ?
            
             For
             if
             this
             be
             not
             safest
             ,
             Why
             should
             I
             be
             more
             inclined
             by
             their
             consent
             ,
             than
             otherwise
             ?
             So
             that
             if
             you
             let
             go
             this
             ,
             you
             let
             go
             the
             only
             foundation
             on
             which
             that
             Principle
             stands
             .
             For
             if
             the
             consenting
             parties
             may
             agree
             in
             a
             falshood
             ,
             What
             evidence
             can
             I
             have
             ,
             but
             that
             this
             is
             one
             of
             those
             falshoods
             they
             may
             agree
             in
             ?
             And
             therefore
             it
             is
             far
             from
             being
             the
             safest
             way
             to
             venture
             upon
             that
             which
             the
             dissenting
             parties
             agree
             in
             .
             And
             because
             Salvation
             is
             a
             matter
             of
             the
             highest
             moment
             ,
             if
             the
             Principle
             will
             not
             hold
             as
             to
             matter
             of
             particular
             Opinion
             ,
             much
             less
             certainly
             in
             the
             most
             weighty
             affair
             of
             mens
             eternal
             Salvation
             .
             And
             it
             ought
             to
             be
             a
             safe
             Principle
             indeed
             ,
             which
             men
             should
             venture
             their
             souls
             upon
             ,
             and
             not
             so
             uncertain
             Topical
             an
             Argument
             as
             this
             is
             .
             So
             that
             it
             is
             so
             far
             from
             being
             a
             matter
             of
             prudence
             to
             make
             choice
             of
             Religion
             on
             such
             a
             Principle
             ,
             that
             no
             man
             can
             be
             guilty
             of
             greater
             weakness
             or
             imprudence
             ,
             than
             by
             doing
             so
             .
             2.
             
             If
             this
             Principle
             should
             be
             limited
             only
             to
             a
             
               possibility
               of
               Salvation
            
             ,
             yet
             ,
             as
             to
             that
             ,
             it
             is
             easie
             to
             discover
             ,
             how
             false
             and
             uncertain
             a
             principle
             it
             is
             ,
             because
             it
             it
             generally
             the
             nature
             of
             Sects
             ,
             to
             be
             uncharitable
             ,
             and
             to
             deny
             Salvation
             to
             all
             but
             themselves
             :
             Whereas
             the
             Orthodox
             Christians
             in
             all
             ages
             have
             hoped
             the
             best
             of
             those
             who
             were
             mis-led
             among
             them
             ;
             and
             on
             this
             ground
             it
             would
             still
             be
             safer
             to
             be
             on
             the
             Sectaries
             ,
             than
             the
             Churches
             side
             .
             You
             have
             therefore
             gained
             an
             excellent
             Principle
             for
             the
             advantage
             of
             your
             Church
             ;
             which
             ,
             if
             it
             hold
             for
             you
             ,
             will
             hold
             as
             well
             for
             the
             most
             
               uncharitable
               Sectaries
            
             that
             are
             in
             the
             world
             .
             Nay
             ,
             we
             may
             go
             somewhat
             further
             ;
             and
             ,
             What
             think
             you
             if
             Heathenism
             it self
             will
             be
             proved
             the
             safest
             way
             to
             Salvation
             ?
             For
             many
             of
             you
             agree
             with
             them
             ,
             
               That
               many
               of
               them
               might
               be
               saved
               ,
               without
               any
               explicite
               knowledge
               of
               Christ
            
             ;
             but
             they
             deny
             ,
             
               you
               can
               be
               saved
               by
               it
               :
            
             If
             then
             this
             Principle
             be
             found
             ,
             farewel
             the
             Church
             of
             Rome
             ,
             and
             welcome
             Philosophy
             .
             If
             you
             say
             ,
             
               They
               are
               only
               some
               among
               you
               who
               assert
               the
               possibility
               of
               the
               Salvation
               of
               Heathens
            
             ;
             you
             know
             ,
             the
             very
             same
             Answer
             will
             hold
             as
             to
             us
             ;
             
             for
             ,
             you
             confess
             ,
             
               That
               many
               Protestants
               grant
               no
               more
               to
               you
               ,
               than
               you
               do
               to
               them
               ,
               in
               order
               to
               Salvation
               .
            
             If
             you
             say
             ,
             
               That
               Heathens
               may
               be
               saved
               only
               on
               supposition
               of
               a
               general
               Repentance
            
             ;
             that
             is
             all
             that
             any
             of
             us
             say
             as
             to
             you
             .
             So
             that
             if
             the
             Argument
             will
             hold
             one
             way
             ,
             it
             must
             the
             other
             too
             ;
             and
             it
             argues
             ,
             you
             are
             very
             much
             to
             seek
             for
             proofs
             ,
             
             when
             you
             make
             use
             of
             this
             to
             perswade
             men
             to
             be
             of
             your
             Church
             .
             And
             you
             have
             no
             cause
             to
             triumph
             in
             the
             Conversion
             of
             such
             ,
             who
             suffer
             themselves
             to
             be
             imposed
             on
             by
             so
             palpable
             a
             piece
             of
             Sophistry
             as
             this
             is
             .
             But
             your
             way
             is
             to
             deal
             with
             the
             weakest
             ,
             and
             such
             as
             are
             capable
             of
             such
             easie
             impressions
             as
             these
             are
             .
          
           
             His
             Lordship
             ,
             from
             that
             which
             was
             expressed
             ,
             comes
             to
             that
             which
             was
             implyed
             in
             this
             Argument
             ,
             
               viz.
               That
               we
               cannot
               be
               saved
               ,
               because
               we
               are
               out
               of
               the
               Church
               .
            
             As
             to
             which
             ,
             he
             saith
             ,
             
               We
               are
               not
               out
               of
               the
               Catholick
               Church
               ,
               because
               not
               within
               the
            
             Roman
             .
             
               For
               the
            
             Roman
             Church
             ,
             
             
               and
               the
               Church
               of
            
             England
             ,
             
               are
               but
               two
               distinct
               members
               of
               that
               Catholick
               Church
               ,
               which
               is
               spread
               over
               the
               face
               of
               the
               earth
               .
               If
               you
               can
               prove
               ,
               that
            
             Rome
             
               is
               properly
               the
               Catholick
               Church
               it self
               ,
               speak
               out
               ,
               and
               prove
               it
               .
            
             This
             ,
             you
             say
             ,
             
             
               you
               have
               done
               already
            
             ;
             but
             ,
             how
             poorly
             ,
             let
             the
             Reader
             judge
             .
             But
             ,
             when
             you
             add
             ,
             
               That
               in
               the
               day
               of
               account
               ,
               the
            
             Roman
             
               Church
               will
               be
               found
               not
               an
               elder
               Sister
               ,
               but
               a
               Mother
            
             ;
             it
             will
             be
             well
             for
             her
             ,
             if
             it
             prove
             not
             ,
             only
             in
             the
             sense
             wherein
             Babylon
             the
             Great
             is
             called
             so
             ,
             
             
               viz.
               the
               Mother
               of
               Harlots
               and
               abominations
               of
               the
               Earth
               .
            
          
           
             
               The
               Controversie
            
             ,
             you
             tell
             us
             ,
             
             
               goes
               on
               touching
            
             Roman
             -
             
               Catholicks
               Salvation
            
             ,
             and
             we
             must
             follow
             it
             ;
             
             though
             without
             breaking
             it
             into
             several
             Chapters
             ,
             as
             you
             do
             ,
             that
             so
             we
             may
             lay
             together
             all
             that
             belongs
             to
             the
             same
             subject
             .
             And
             here
             his
             Lordship
             distinguishes
             
               the
               case
               of
               such
               ,
               whose
               calling
               and
               sufficiency
               gives
               them
               a
               greater
               capacity
               for
               understanding
               the
               Truth
               ;
               and
               such
               ,
               whom
               ,
               as
               S.
            
             Augustin
             speaks
             ,
             
             
               the
               simplicity
               of
               believing
               makes
               safe
               .
               So
               that
               there
               's
               no
               Question
               ,
            
             saith
             he
             ,
             
               but
               many
               were
               saved
               in
               corrupted
               times
               of
               the
               Church
               ,
               when
               their
               leaders
               ,
               unless
               they
               repented
               before
               death
               ,
               were
               lost
               .
            
             Which
             he
             understands
             ,
             
               of
               such
               Leaders
               ,
               as
               refuse
               to
               hear
               the
               Churches
               instruction
               ,
               or
               to
               use
               all
               the
               means
               they
               can
               to
               come
               to
               the
               knowledge
               of
               the
               Truth
               .
               For
               if
               they
               do
               this
               ,
               erre
               they
               may
               ,
               but
               Hereticks
               they
               are
               not
               ;
               as
               is
               most
               manifest
               in
               S.
            
             Cyprian
             
               's
               case
               of
               Re-baptization
               .
               But
               when
               Leaders
               add
               Schism
               to
               Heresie
               ,
               and
               Obstinacy
               to
               both
               ,
               they
               are
               lost
               without
               Repentance
               ,
               while
               many
               that
               succeed
               them
               in
               the
               errour
               only
               without
               obstinacy
               may
               be
               saved
               .
               That
               is
               ,
               in
               case
               they
               hold
               these
               errours
               not
               supinely
               ,
               not
               pertinaciously
               ,
               not
               uncharitably
               ,
               not
               factiously
               ,
            
             i.
             e.
             
               in
               case
               all
               endeavours
               be
               used
               after
               Truth
               and
               Peace
               ,
               and
               all
               expressions
               of
               Charity
               shewed
               to
               all
               who
               retain
               an
               internal
               Communion
               with
               the
               whole
               visible
               Church
               of
               Christ
               in
               the
               fundamental
               points
               of
               Faith.
               Such
               as
               these
               he
               confesses
               to
               be
               in
               a
               state
               of
               Salvation
               ,
               though
               their
               mis-leaders
               perish
               .
            
             This
             is
             the
             summ
             of
             his
             Lordships
             discourse
             .
             Which
             you
             call
             ,
             
             
               a
               heavy
               doom
               against
               all
               the
            
             Roman
             
               Doctors
               in
               general
            
             (
             for
             what
             you
             say
             before
             ,
             is
             a
             meer
             declamation
             and
             repetition
             of
             what
             hath
             been
             often
             examined
             .
             )
             But
             you
             ask
             ,
             
               How
               could
               they
               be
               all
               lost
               ,
               who
               by
               the
               Bishops
               own
               Principles
               ,
               were
               members
               of
               the
               true
               visible
               Church
               of
               Christ
               ,
               by
               reason
               of
               their
               being
               baptized
               ,
               and
               holding
               the
               Foundation
               ?
            
             But
             ,
             Doth
             his
             Lordship
             say
             ,
             that
             all
             such
             as
             are
             within
             the
             Church
             ,
             are
             undoubtedly
             saved
             ?
             For
             he
             only
             faith
             ,
             
               That
               no
               man
               can
               be
               said
               simply
               to
               be
               out
               of
               the
               visible
               Church
               ,
               that
               is
               baptized
               ,
               and
               holds
               the
               Foundation
               .
            
             The
             most
             then
             that
             can
             be
             inferred
             meerly
             from
             being
             within
             the
             Church
             ,
             is
             only
             ,
             the
             possibility
             of
             Salvation
             ,
             notwithstanding
             which
             ,
             I
             suppose
             you
             will
             not
             deny
             ,
             but
             many
             who
             have
             a
             possibility
             of
             Salvation
             ,
             may
             yet
             certainly
             perish
             .
             For
             many
             may
             hold
             the
             Foundation
             it self
             doctrinally
             ,
             who
             may
             not
             hold
             it
             savingly
             ;
             and
             therefore
             it
             is
             a
             pitiful
             inference
             ,
             because
             he
             grants
             they
             are
             members
             of
             the
             Church
             ,
             therefore
             it
             follows
             from
             his
             Principles
             ,
             
               they
               cannot
               be
               lost
            
             .
             But
             you
             are
             in
             a
             very
             sad
             condition
             ,
             if
             you
             have
             no
             other
             ground
             for
             your
             Salvation
             ,
             
             but
             being
             members
             of
             that
             which
             you
             account
             the
             
               Catholick
               Church
            
             .
             
             When
             Christ
             himself
             saith
             ,
             
               Every
               branch
               in
               me
               ,
               that
               beareth
               not
               fruit
               ,
               he
               taketh
               away
            
             ;
             How
             much
             more
             such
             ,
             who
             have
             nothing
             else
             to
             plead
             for
             their
             Salvation
             ,
             but
             that
             they
             are
             in
             the
             Church
             ?
             It
             is
             not
             therefore
             the
             bare
             doctrinal
             holding
             that
             Faith
             which
             makes
             them
             members
             of
             the
             Church
             ,
             which
             can
             give
             them
             a
             title
             to
             Salvation
             ;
             unless
             all
             sincere
             endeavours
             be
             used
             to
             find
             out
             ,
             what
             the
             will
             of
             God
             is
             ,
             and
             to
             practise
             it
             when
             it
             is
             known
             .
             
             But
             ,
             you
             say
             ,
             
               Your
               leaders
               did
               not
               refuse
               the
               Churches
               instructions
               ,
               for
               they
               taught
               as
               the
               Church
               taught
               for
               many
               hundred
               years
               together
               ;
               and
               ,
               What
               other
               means
               could
               they
               be
               bound
               to
               use
               than
               they
               did
               ,
               to
               come
               to
               the
               knowledge
               of
               the
               Truth
               ?
            
             Yes
             ,
             there
             were
             other
             means
             which
             they
             most
             supinely
             neglected
             themselves
             ,
             and
             most
             dangerously
             with-held
             from
             others
             ,
             
               viz.
               the
               plain
               and
               undoubted
               word
               of
               God
               ,
            
             which
             is
             the
             only
             Infallible
             Rule
             of
             Faith.
             And
             let
             any
             Church
             whatsoever
             teach
             against
             this
             ,
             it
             must
             incurr
             the
             same
             Anathema
             which
             S.
             Paul
             pronounces
             against
             
               an
               Angel
               from
               Heaven
            
             ,
             if
             he
             teaches
             any
             other
             Doctrine
             .
             Did
             those
             then
             take
             care
             of
             their
             own
             ,
             and
             others
             souls
             ,
             whose
             greatest
             care
             was
             to
             lock
             the
             Scripture
             up
             from
             the
             view
             of
             the
             people
             ,
             and
             minded
             it
             so
             little
             themselves
             ;
             which
             yet
             alone
             
               is
               able
               to
               make
               men
               wise
               to
               Salvation
            
             But
             you
             take
             the
             greatest
             advantage
             of
             his
             vindication
             of
             S.
             Cyprian
             and
             his
             followers
             ,
             
             for
             therein
             you
             say
             ,
             
               He
               vindicates
               more
               the
            
             Roman
             -
             
               Catholick
               Doctors
               ,
               who
               had
               alwaies
               the
               universal
               practice
               of
               the
               Church
               on
               their
               side
               which
               they
               opposed
               ;
               and
               condemns
               Protestants
               ,
               because
               ,
               if
               S.
            
             Cyprian
             
               's
               followers
               were
               in
               such
               danger
               for
               opposing
               the
               whole
               Church
               ,
               so
               must
               they
               be
               too
               ,
               who
               ,
               you
               say
               ,
               have
               opposed
               the
               Churches
               Instruction
               given
               them
               by
               the
               voice
               of
               a
               General
               Council
               .
            
             But
             ,
             Who
             is
             so
             blind
             as
             not
             to
             discern
             that
             all
             this
             proceeds
             upon
             a
             palpable
             begging
             the
             Question
             ,
             viz.
             that
             the
             
               whole
               Church
            
             is
             of
             your
             side
             ,
             and
             against
             us
             ?
             which
             I
             have
             so
             often
             discover'd
             to
             be
             a
             notorious
             falshood
             ,
             that
             there
             is
             no
             necessity
             at
             all
             here
             to
             repeat
             it
             .
             But
             ,
             if
             we
             grant
             you
             that
             liberty
             to
             suppose
             your selves
             to
             be
             the
             
               whole
               and
               only
               Church
            
             ,
             you
             will
             not
             more
             easily
             acquit
             all
             your
             Doctors
             ,
             than
             condemn
             Protestants
             ,
             both
             teachers
             and
             people
             .
             However
             ,
             by
             this
             we
             see
             ,
             that
             you
             have
             no
             other
             way
             to
             do
             the
             one
             ,
             or
             the
             other
             ;
             but
             by
             supposing
             what
             you
             can
             never
             prove
             ,
             and
             which
             none
             in
             their
             wits
             will
             ever
             grant
             you
             .
          
           
             
               The
               greatest
               part
               of
               the
               thirty
               seventh
               Paragraph
               in
               his
               Lordships
               Book
               ,
               is
            
             (
             you
             say
             )
             
               taken
               up
               with
               personal
               matters
               ,
               and
               matters
               of
               fact
               ,
               in
               which
               you
               will
               not
               interpose
            
             ;
             
             and
             you
             might
             as
             well
             have
             spared
             your
             pains
             in
             that
             which
             you
             touch
             at
             ,
             since
             they
             are
             spent
             only
             upon
             a
             bare
             asserting
             the
             
               Greek
               Church
               to
               be
               guilty
               of
               fundamental
               errours
            
             (
             which
             we
             have
             at
             large
             disproved
             at
             the
             very
             beginning
             ;
             but
             ,
             as
             his
             Lordship
             sayes
             ,
             
               you
               labour
               indeed
               but
               like
               a
               horse
               in
               a
               Mill
            
             ;
             
             
               no
               farther
               at
               night
               than
               at
               noon
               ;
               the
               same
               thing
               over
               and
               over
               again
            
             ;
             and
             so
             we
             find
             it
             almost
             to
             the
             end
             of
             your
             Book
             )
             
               and
               as
               vain
               an
               attempt
               to
               clear
               your
               Church
               from
               any
               errour
               endangering
               Salvation
               .
            
             For
             ,
             Whether
             the
             errours
             of
             your
             Church
             be
             fundamental
             in
             themselves
             ,
             or
             only
             by
             reduction
             and
             consequence
             ;
             Whether
             you
             hold
             all
             
               fundamental
               points
            
             literally
             ,
             or
             no
             ;
             yet
             if
             we
             prove
             you
             guilty
             of
             any
             
               gross
               ,
               dangerous
            
             ,
             and
             
               damnable
               errours
            
             (
             as
             his
             Lordship
             asserts
             you
             are
             )
             that
             will
             be
             abundantly
             sufficient
             to
             our
             purpose
             ,
             
             that
             ,
             
               Yours
               cannot
               possibly
               be
               any
               safe
               way
               to
               Salvation
               .
            
             And
             ,
             although
             we
             should
             grant
             your
             Church
             right
             in
             the
             exposition
             of
             the
             
               three
               Creeds
            
             ,
             yet
             if
             you
             assert
             any
             other
             errours
             of
             a
             dangerous
             nature
             ,
             your
             right
             exposition
             of
             them
             cannot
             secure
             the
             souls
             of
             men
             from
             the
             danger
             they
             run
             themselves
             upon
             ,
             by
             
             embracing
             the
             other
             .
             So
             much
             for
             the
             Argument
             drawn
             from
             the
             
               possibility
               of
               Salvation
            
             in
             the
             
               Roman
               Church
            
             .
          
        
         
           
             CHAP.
             V.
             The
             Safety
             of
             the
             Protestant
             Faith.
             
          
           
             
               The
               sufficiency
               of
               the
               Protestant
               Faith
               to
               Salvation
               ,
               manifested
               by
               disproving
               the
               Cavils
               against
               it
               .
               C's
               tedious
               Repetitions
               passed
               over
               .
               The
               Argument
               from
               Possession
               at
               large
               consider'd
               .
               No
               Prescription
               allowable
               ,
               where
               the
               Law
               hath
               antecedently
               determined
               the
               right
               .
               Of
               the
               Infallibility
               of
               Oral
               Tradition
               .
               That
               ,
               contrary
               to
               the
               received
               Doctrine
               of
               the
               Roman
               Church
               ;
               and
               in
               it self
               unreasonable
               .
               The
               Grounds
               of
               it
               examined
               .
               The
               ridiculousness
               of
               the
               Plea
               of
               bare
               Possession
               ,
               discovered
               .
               General
               Answers
               returned
               to
               the
               remaining
               Chapters
               ,
               consisting
               wholly
               of
               things
               already
               discussed
               .
               The
               place
               of
               S.
               Cyprian
               to
               Cornelius
               particularly
               vindicated
               .
               The
               proof
               of
               Succession
               of
               Doctrine
               lyes
               on
               the
               Romanists
               by
               their
               own
               Principles
               .
            
          
           
             ALthough
             this
             Subject
             hath
             been
             sufficiently
             cleared
             in
             the
             Controversie
             ,
             concerning
             the
             resolution
             of
             Faith
             ;
             
             yet
             the
             nature
             of
             our
             task
             requires
             that
             we
             so
             far
             resume
             the
             debate
             of
             it
             ,
             as
             any
             thing
             undiscussed
             already
             offers
             it self
             to
             consideration
             .
             For
             I
             cannot
             think
             it
             a
             civil
             way
             of
             treating
             the
             Reader
             ,
             to
             cloy
             him
             with
             Tautologies
             ,
             or
             Repetitions
             ;
             nor
             can
             I
             think
             it
             a
             way
             to
             satisfie
             him
             ,
             rather
             by
             some
             incidental
             passages
             ,
             than
             by
             a
             full
             and
             free
             debate
             .
             In
             all
             those
             things
             then
             ,
             which
             we
             have
             had
             occasion
             to
             handle
             already
             ,
             I
             shall
             remit
             the
             Reader
             to
             the
             precedent
             discourses
             ;
             but
             whatever
             hath
             the
             face
             of
             being
             new
             and
             pertinent
             ,
             I
             shall
             readily
             examine
             the
             force
             of
             it
             .
             The
             occasion
             of
             this
             fresh
             Debate
             was
             a
             new
             Question
             of
             the
             
               Lady
               ;
               Whether
               she
               might
               be
               saved
               in
               the
               Protestant
               Faith
               ?
            
             In
             answering
             whereof
             ,
             you
             say
             ,
             
               The
               parties
               conferring
               are
               put
               into
               new
               heats
               ;
               Vpon
               my
               soul
               (
               said
               the
               Bishop
               )
               you
               may
               .
               Vpon
               my
               soul
               (
               said
               Mr.
            
             Fisher
             )
             
               there
               's
               but
               one
               saving
               Faith
               ,
               and
               that
               's
               the
               Roman
               .
            
             Since
             the
             confidence
             seems
             equal
             on
             both
             sides
             ,
             we
             must
             examine
             ,
             Which
             is
             built
             on
             the
             stronger
             reason
             .
             And
             his
             Lordship's
             comes
             first
             to
             be
             examined
             ;
             which
             he
             offers
             very
             freely
             to
             examination
             .
             For
             ,
             saith
             he
             ,
             
               to
               believe
               the
               Scripture
               and
               the
               Creeds
               ;
               to
               believe
               these
               in
               the
               sense
               of
               the
               Ancient
               Primitive
               Church
               ;
               to
               receive
               the
               four
               great
               General
               Councils
               so
               much
               magnified
               by
               Antiquity
               ;
               to
               believe
               all
               points
               of
               Doctrine
               generally
               received
               as
               fundamental
               in
               the
               Church
               of
               Christ
               ,
               is
               a
               Faith
               ,
               in
               which
               to
               live
               and
               dye
               ,
               cannot
               but
               give
               Salvation
               .
               And
               therefore
               ,
            
             saith
             he
             ,
             
               I
               went
               upon
               sure
               ground
               in
               the
               adventure
               of
               my
               soul
               upon
               that
               Faith.
               Besides
               ,
               in
               all
               the
               points
               controverted
               between
               us
               ,
               I
               would
               fain
               see
               any
               one
               point
               maintain'd
               by
               the
               Church
               of
            
             England
             ,
             
               that
               can
               be
               proved
               to
               depart
               from
               the
               foundation
               .
               You
               have
               many
               dangerous
               errours
               about
               the
               very
               foundation
               ,
               in
               that
               which
               you
               call
               the
            
             Roman
             
               Faith
               ;
               but
               there
               I
               leave
               you
               to
               look
               to
               your
               own
               soul
               ,
               and
               theirs
               whom
               you
               seduce
               .
               Thus
               far
               his
               Lordship
               .
            
             Two
             things
             you
             seem
             to
             answer
             to
             this
             .
             1.
             
             
               That
               such
               a
               Faith
               may
               not
               be
               sufficient
               .
            
             2.
             
             
               That
               ours
               is
               not
               such
               a
               Faith.
            
             1.
             
             
               That
               such
               a
               Faith
               may
               not
               be
               sufficient
               ,
               because
               you
               suppose
               it
               necessary
               to
               believe
               the
               Infallibility
               of
               the
               present
               Church
               ,
               and
               General
               Councils
               :
            
             But
             that
             we
             are
             now
             excused
             
             from
             a
             fresh
             enquiry
             into
             ;
             but
             you
             would
             seem
             to
             inferr
             it
             from
             his
             own
             principles
             
               of
               submission
               to
               General
               Councils
            
             .
             
             But
             by
             what
             peculiar
             Arts
             you
             can
             thence
             draw
             ,
             that
             some
             thing
             else
             is
             necessary
             to
             be
             believed
             in
             order
             to
             Salvation
             besides
             what
             hath
             been
             owned
             as
             Fundamentals
             in
             all
             ages
             ,
             I
             am
             yet
             to
             learn.
             And
             sure
             you
             were
             much
             to
             seek
             for
             Arguments
             ,
             when
             you
             could
             not
             distinguish
             between
             the
             necessity
             of
             external
             submission
             and
             internal
             assent
             .
          
           
             But
             the
             second
             is
             the
             main
             thing
             you
             quarrel
             with
             ,
             
               viz.
               That
               the
               English-Protestant
               Faith
               is
               really
               and
               indeed
               such
               a
               Faith
               :
            
             
             and
             this
             you
             undertake
             at
             large
             to
             disprove
             .
             
             You
             ask
             first
             ,
             
               Whether
               we
               believe
               all
               Scripture
               ,
               or
               only
               a
               part
               of
               it
               ?
            
             we
             answer
             ,
             All
             without
             exception
             that
             is
             
               Scripture
               ,
               i.
               e.
            
             hath
             any
             evidence
             that
             ever
             it
             was
             of
             
               Divine
               Revelation
               .
               In
               this
            
             ,
             you
             say
             ,
             
               we
               profess
               more
               then
               we
               can
               make
               good
               ,
               seeing
               we
               refuse
               many
               books
               owned
               for
               Canonical
               by
               the
               Primitive
               Church
               ,
               and
               imbrace
               some
               which
               were
               not
               .
            
             But
             in
             both
             you
             assert
             that
             ,
             which
             we
             are
             sure
             you
             are
             never
             able
             to
             defend
             ;
             since
             we
             are
             content
             to
             put
             it
             upon
             as
             fair
             a
             tryal
             as
             you
             can
             desire
             ,
             viz.
             That
             the
             
               Church
               of
               England
            
             doth
             fully
             agree
             with
             the
             
               Primitive
               Church
            
             ,
             as
             to
             the
             Canon
             of
             Scripture
             .
             Which
             hath
             been
             already
             made
             good
             by
             the
             successful
             diligence
             of
             a
             learned
             Bishop
             of
             our
             Church
             ,
             
             to
             whom
             I
             refer
             you
             either
             for
             satisfaction
             or
             confusion
             .
             But
             you
             are
             the
             men
             whose
             bare
             words
             and
             bold
             affirmations
             must
             weigh
             more
             then
             the
             greatest
             evidence
             of
             reason
             or
             Antiquity
             .
             You
             love
             to
             pronounce
             ,
             where
             you
             are
             loath
             to
             prove
             ;
             and
             think
             to
             bear
             men
             down
             with
             confidence
             ,
             where
             you
             are
             afraid
             to
             enter
             the
             lists
             .
             But
             our
             Faith
             stands
             not
             on
             so
             sandy
             a
             Foundation
             to
             be
             blown
             down
             with
             your
             biggest
             words
             ;
             which
             have
             that
             property
             of
             wind
             in
             them
             to
             be
             leight
             and
             loud
             .
             When
             you
             will
             attempt
             to
             prove
             that
             the
             Books
             call'd
             Apocrypha
             have
             had
             an
             equal
             testimony
             of
             Divine
             Authority
             with
             those
             we
             receive
             into
             the
             Canon
             of
             Scripture
             ,
             you
             may
             meet
             with
             a
             further
             Answer
             upon
             that
             Subject
             .
             Just
             as
             much
             you
             say
             to
             disprove
             
               our
               believing
               Scripture
               ,
               and
               the
               Creeds
               in
               the
               Primitive
               Church
            
             ;
             For
             ,
             you
             say
             ,
             
               The
               Fathers
               oppose
               us
            
             ,
             we
             deny
             it
             :
             you
             say
             ,
             
               The
               Councils
               condemn
               us
            
             ,
             we
             say
             and
             prove
             the
             contrary
             .
             You
             offer
             again
             at
             some
             broken
             evidences
             of
             the
             
               Popes
               Supremacy
               from
               Councils
               and
               Fathers
            
             ;
             
             but
             those
             have
             been
             discussed
             already
             :
             and
             the
             sense
             of
             the
             Church
             at
             large
             manifested
             to
             be
             contrary
             to
             it
             .
             But
             I
             fear
             your
             matters
             lye
             very
             ill
             concocted
             upon
             your
             stomack
             ,
             you
             bring
             them
             us
             so
             often
             up
             ;
             but
             I
             am
             not
             bound
             to
             dance
             in
             a
             circle
             because
             you
             do
             so
             .
             And
             therefore
             I
             proceed
             ;
             but
             when
             I
             hope
             to
             do
             so
             ,
             you
             pull
             me
             back
             again
             to
             the
             
               Infallibility
               of
               Councils
            
             and
             the
             Church
             ,
             the
             question
             of
             Fundamentals
             and
             the
             
               Greek
               Church
            
             ;
             
             and
             scarce
             a
             page
             between
             ,
             but
             in
             comes
             again
             the
             
               Popes
               Supremacy
            
             as
             fresh
             ,
             as
             if
             it
             had
             been
             never
             handled
             before
             .
             But
             I
             assure
             you
             after
             this
             rate
             ,
             
             I
             wonder
             you
             ever
             came
             to
             an
             end
             ,
             for
             you
             might
             have
             writ
             all
             your
             life
             time
             after
             that
             manner
             .
             For
             the
             
               decretal
               Epistles
            
             (
             those
             impregnable
             testimonies
             )
             St.
             
               Cyprian
               ,
               Optatus
               ,
               Hierom
               ,
               Austin
               ,
               the
               Council
               of
               Sardica
               ,
               Ephesus
               ,
               Chalcedon
               ,
            
             and
             all
             the
             baffled
             and
             impertinent
             proofs
             you
             could
             think
             on
             ,
             must
             be
             pressed
             to
             do
             new
             service
             ,
             though
             they
             had
             run
             out
             of
             the
             Field
             before
             .
             And
             this
             you
             call
             a
             General
             Consent
             of
             the
             Fathers
             of
             the
             
               Primitive
               Church
            
             ;
             but
             I
             must
             beg
             the
             Reader
             not
             to
             be
             scared
             with
             these
             vizards
             ,
             for
             if
             he
             touches
             them
             they
             fall
             off
             ,
             and
             then
             you
             will
             see
             them
             blush
             that
             they
             are
             so
             often
             abused
             to
             so
             ill
             an
             end
             .
             But
             this
             is
             not
             the
             only
             subject
             (
             viz.
             the
             
               Popes
               Supremacy
            
             )
             which
             you
             give
             us
             so
             often
             over
             ,
             but
             ,
             within
             a
             page
             or
             two
             following
             ,
             enter
             
             again
             worship
             of
             Images
             with
             as
             much
             ceremony
             as
             if
             it
             had
             never
             appeared
             ;
             but
             till
             you
             have
             Answered
             what
             I
             have
             said
             already
             ,
             
             all
             that
             you
             have
             here
             is
             vain
             and
             impertinent
             :
             in
             the
             next
             page
             
               enter
               Transubstantiation
            
             :
             in
             the
             following
             ,
             enter
             again
             Infallibility
             of
             Councils
             ,
             
             
               Resolution
               of
               Faith
               ,
               Apocrypha
               books
               ,
               Fundamentals
               ,
               Communion
               in
               one
               kind
               ,
            
             
             &c.
             to
             the
             end
             of
             the
             Chapter
             .
             In
             all
             which
             I
             find
             but
             two
             things
             new
             ,
             the
             one
             about
             Purgatory
             ,
             which
             we
             shall
             meet
             with
             again
             ;
             and
             the
             other
             you
             call
             a
             Note
             only
             by
             the
             way
             ,
             but
             it
             is
             so
             rare
             a
             one
             ,
             it
             ought
             to
             be
             considered
             .
          
           
             Which
             is
             ,
             
             
               That
               Protestants
               ought
               to
               prove
               their
               Faith
               agreeable
               to
               that
               of
               the
               Primitive
               Church
               by
               special
               undeniable
               evidence
            
             ;
             
             
               but
               they
               have
               not
               the
               like
               reason
               to
               require
               it
               of
               you
               Catholicks
            
             (
             good
             reason
             for
             it
             )
             but
             ,
             you
             say
             ,
             
               not
               that
               you
               are
               unable
               to
               do
               it
               ,
            
             (
             no
             ,
             who
             would
             ever
             suspect
             that
             ,
             who
             reads
             your
             book
             ?
             )
             
               but
               because
               you
               are
               in
               full
               and
               quiet
               possession
               of
               your
               Faith
               ,
               Religion
               ,
               Church
               ,
            
             &c.
             
               by
               immemorial
               tradition
               and
               succession
               from
               your
               Ancestours
               ,
               that
               you
               do
               ,
               upon
               that
               sole
               ground
               of
               quiet
               possession
               ,
               justly
               prescribe
               against
               your
               Adversaries
               .
               And
               your
               plea
               ,
            
             you
             say
             ,
             
               must
               in
               all
               Law
               and
               equity
               be
               admitted
               for
               good
               ,
               till
               they
               do
               by
               more
               pregnant
               and
               convincing
               arguments
               disprove
               it
               ,
               and
               shew
               that
               your
               possession
               is
               not
            
             bonae
             fidei
             ,
             
               but
               gain'd
               by
               force
               or
               fraud
               ,
               or
               some
               other
               wrongful
               and
               unallowed
               means
               .
            
             To
             this
             ,
             because
             I
             have
             not
             yet
             considered
             it
             ,
             I
             shall
             now
             return
             the
             suller
             Answer
             .
             And
             it
             appears
             that
             the
             proof
             lyes
             upon
             you
             :
             For
             they
             who
             challenge
             
               full
               and
               quiet
               possession
            
             by
             vertue
             of
             
               immemorial
               tradition
            
             and
             succession
             from
             their
             Ancestours
             ,
             ought
             to
             produce
             the
             conveyance
             of
             that
             tradition
             from
             him
             who
             alone
             could
             invest
             them
             in
             that
             possession
             .
             For
             although
             this
             title
             of
             possession
             be
             of
             late
             so
             much
             insisted
             on
             by
             those
             who
             see
             the
             weakness
             of
             other
             Arguments
             and
             are
             ashamed
             to
             use
             them
             ,
             yet
             whosoever
             throughly
             searches
             it
             ,
             will
             find
             it
             as
             weak
             and
             ridiculous
             as
             any
             other
             .
             For
             it
             is
             plain
             in
             this
             case
             the
             full
             right
             depends
             not
             upon
             meer
             occupancy
             ,
             but
             a
             title
             must
             be
             pleaded
             ,
             to
             shew
             that
             the
             possession
             is
             
               bonae
               fidei
            
             ;
             so
             that
             the
             Question
             comes
             from
             the
             bare
             possession
             to
             the
             goodness
             of
             the
             title
             and
             the
             validity
             of
             it
             in
             justice
             and
             equity
             .
             Your
             title
             then
             is
             
               immemorial
               tradition
            
             from
             your
             Ancestours
             :
             but
             here
             several
             things
             are
             to
             be
             contested
             ,
             before
             your
             prescription
             be
             allowed
             ,
             1.
             
             That
             no
             
               antecedent
               Law
            
             hath
             determin'd
             contrary
             to
             what
             you
             challenge
             by
             vertue
             of
             possession
             .
             For
             if
             it
             hath
             ,
             no
             prescription
             is
             allowable
             in
             it
             .
             For
             ,
             prescription
             can
             only
             take
             place
             where
             the
             Law
             allows
             a
             liberty
             for
             prescription
             ;
             but
             if
             the
             Law
             hath
             antecedently
             determin'd
             against
             it
             ,
             possession
             signifies
             nothing
             ,
             but
             the
             liberty
             to
             make
             good
             the
             Title
             .
             Would
             any
             man
             be
             so
             mad
             ,
             as
             to
             think
             that
             prescription
             of
             threescore
             years
             would
             have
             been
             sufficient
             in
             the
             
               Judaical
               Law
            
             ,
             when
             all
             possessions
             were
             to
             return
             to
             their
             first
             owners
             by
             Law
             at
             every
             year
             of
             Jubilee
             ?
             So
             then
             the
             matter
             to
             be
             enquired
             here
             ,
             is
             ,
             What
             liberty
             of
             prescription
             is
             allowed
             by
             vertue
             of
             the
             Law
             of
             Christ
             ;
             for
             since
             he
             hath
             made
             Laws
             to
             Govern
             his
             Church
             by
             ,
             it
             is
             most
             sensless
             pleading
             prescription
             ,
             till
             you
             have
             particularly
             examin'd
             ,
             how
             far
             such
             prescription
             is
             allowed
             by
             him
             .
             Let
             us
             then
             suppose
             ,
             that
             any
             of
             the
             matters
             in
             difference
             between
             us
             ,
             are
             one
             way
             or
             other
             determined
             by
             him
             ,
             viz.
             Whether
             the
             
               Bishop
               of
               Rome
            
             be
             Head
             of
             the
             Church
             or
             no
             ,
             Whether
             the
             present
             Church
             be
             Infallible
             or
             no.
             What
             do
             you
             say
             ?
             Hath
             he
             determined
             these
             things
             ,
             or
             hath
             he
             not
             ?
             If
             he
             hath
             determined
             them
             one
             way
             or
             other
             ,
             it
             is
             to
             no
             purpose
             in
             the
             world
             to
             plead
             possession
             or
             prescription
             ;
             for
             these
             signifie
             nothing
             against
             Law.
             So
             that
             the
             question
             must
             be
             wholly
             removed
             from
             the
             plea
             of
             possession
             ,
             and
             it
             
             must
             be
             tryed
             upon
             this
             issue
             ,
             Whether
             Christ
             by
             his
             Law
             hath
             determined
             on
             your
             side
             or
             ours
             ?
             It
             may
             be
             you
             will
             tell
             me
             ,
             
               That
               in
               this
               case
               prescription
               interprets
               Law
               ,
               and
               that
               the
               Churches
               possession
               argues
               it
               was
               the
               will
               of
               Christ.
            
             But
             still
             the
             proof
             lyes
             upon
             your
             side
             ,
             since
             you
             run
             your self
             into
             new
             bryars
             ;
             for
             you
             must
             prove
             that
             there
             is
             no
             way
             to
             interpret
             this
             Law
             ,
             but
             by
             the
             practise
             of
             the
             Church
             ,
             and
             which
             is
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             all
             ,
             That
             the
             Church
             cannot
             come
             into
             the
             possession
             of
             any
             thing
             ,
             but
             what
             was
             originally
             given
             her
             by
             the
             Legislator
             .
             Which
             is
             a
             task
             necessarily
             incumbent
             on
             you
             to
             prove
             ,
             and
             I
             suppose
             you
             will
             find
             so
             much
             difficulty
             in
             it
             ,
             that
             you
             had
             as
             good
             run
             back
             to
             
               Super
               hanc
               Petram
            
             ,
             and
             
               Pasce
               oves
            
             ,
             as
             undertake
             to
             manage
             it
             .
             He
             that
             undertakes
             to
             prove
             it
             impossible
             that
             the
             Church
             should
             claim
             possession
             by
             an
             undue
             title
             ;
             must
             prove
             it
             impossible
             ,
             that
             the
             Church
             should
             ever
             be
             deceived
             .
             And
             herein
             we
             see
             the
             excellent
             way
             of
             this
             proof
             .
             For
             suppose
             the
             matter
             in
             dispute
             be
             the
             
               Roman
               Churches
               Infallibility
               ,
               this
            
             ,
             you
             say
             ,
             
               you
               are
               in
               possession
               of
            
             (
             though
             that
             be
             the
             thing
             in
             question
             )
             ,
             well
             ,
             we
             will
             suppose
             it
             ,
             that
             we
             may
             discern
             your
             proofs
             .
             I
             demand
             then
             ,
             On
             what
             account
             do
             you
             challenge
             this
             ?
             you
             say
             ,
             
               By
               prescription
            
             .
             I
             further
             ask
             ,
             How
             you
             prove
             this
             prescription
             sufficient
             ?
             you
             say
             ,
             
               Because
               the
               Church
               cannot
               challenge
               any
               thing
               but
               what
               belongs
               to
               her
               .
            
             I
             demand
             a
             proof
             of
             that
             :
             your
             Answer
             must
             be
             ,
             
               Because
               the
               Church
               cannot
               be
               deceived
            
             ;
             so
             that
             the
             proof
             at
             last
             comes
             to
             this
             ,
             
               The
               Church
               is
               Infallible
               because
               she
               is
               Infallible
               .
            
          
           
             Well
             ,
             but
             suppose
             this
             Infallibility
             challenged
             ,
             be
             only
             an
             Infallibility
             of
             Tradition
             ,
             
             and
             not
             a
             
               Doctrinal
               Infallibility
            
             in
             either
             Pope
             or
             Councils
             .
             Yet
             still
             I
             am
             as
             unsatisfied
             as
             ever
             .
             For
             I
             ask
             ,
             Whether
             am
             I
             bound
             to
             believe
             what
             the
             present
             Church
             delivers
             to
             be
             Infallible
             ?
             Yes
             .
             On
             what
             account
             am
             I
             bound
             to
             believe
             it
             ?
             
               Because
               the
               present
               Church
               cannot
               be
               deceived
               in
               what
               the
               Church
               of
               the
               former
               age
               believed
               ,
               nor
               that
               in
               the
               preceding
               ,
               and
               so
               up
               till
               the
               time
               of
               Christ.
            
             But
             ,
             1.
             
             How
             can
             you
             assure
             me
             ,
             the
             present
             Church
             obliges
             me
             to
             believe
             nothing
             ,
             but
             only
             
               what
               ,
               and
               so
               far
            
             ,
             as
             it
             received
             it
             from
             the
             former
             Church
             ?
             What
             evidence
             can
             you
             bring
             to
             convince
             me
             ,
             both
             that
             the
             Church
             alwayes
             observed
             this
             rule
             and
             could
             never
             be
             deceived
             in
             it
             ?
             For
             I
             see
             the
             
               Roman
               Church
            
             asserts
             ,
             that
             things
             may
             be
             
               de
               fide
            
             in
             one
             age
             ,
             which
             were
             not
             in
             another
             ;
             at
             least
             
               Pope
               ,
               and
               Councils
            
             challenge
             this
             ,
             and
             this
             is
             the
             common
             Doctrine
             maintained
             there
             ,
             and
             others
             are
             looked
             on
             as
             no
             members
             of
             their
             Church
             who
             assert
             the
             contrary
             ;
             but
             as
             persons
             ,
             at
             least
             meritoriously
             ,
             if
             not
             actually
             ,
             excommunicate
             .
             Where
             then
             shall
             I
             satisfie
             my self
             what
             the
             sense
             of
             your
             Church
             is
             ,
             as
             to
             this
             particular
             ?
             Must
             I
             believe
             a
             very
             few
             persons
             whom
             the
             rest
             disown
             as
             Heretical
             and
             Seditious
             persons
             ?
             or
             ought
             I
             not
             rather
             to
             take
             the
             judgement
             of
             the
             greatest
             and
             most
             approved
             persons
             in
             that
             Church
             ?
             And
             these
             disown
             any
             such
             Doctrine
             ;
             but
             assert
             that
             the
             Church
             may
             determine
             things
             
               de
               fide
            
             which
             were
             not
             so
             before
             :
             in
             which
             case
             I
             ask
             ,
             Whether
             ,
             when
             a
             thing
             is
             
               de
               novo
            
             determined
             to
             be
             
               de
               fide
            
             ,
             that
             Church
             believed
             as
             the
             precedent
             did
             ,
             or
             no
             ?
             If
             it
             did
             ,
             How
             comes
             any
             thing
             to
             be
             
               de
               fide
            
             which
             was
             not
             before
             ?
             If
             it
             did
             not
             ,
             What
             assurance
             can
             I
             have
             that
             every
             age
             of
             the
             Church
             believes
             just
             as
             the
             precedent
             did
             ,
             and
             no
             otherwise
             ?
             when
             I
             see
             they
             profess
             the
             contrary
             .
             And
             if
             a
             thing
             may
             be
             
               de
               fide
            
             in
             one
             age
             ,
             which
             was
             not
             in
             a
             foregoing
             ,
             then
             a
             Church
             may
             deliver
             that
             as
             a
             matter
             of
             Faith
             at
             one
             time
             ,
             which
             was
             never
             accounted
             so
             before
             :
             by
             which
             means
             the
             present
             Church
             may
             oblige
             me
             to
             believe
             that
             as
             a
             matter
             of
             Faith
             which
             never
             was
             so
             in
             Christ
             or
             the
             Apostles
             
             times
             ,
             and
             so
             the
             Infallibility
             on
             the
             account
             of
             Tradition
             is
             destroyed
             .
             2.
             
             What
             security
             is
             there
             ,
             that
             in
             no
             age
             of
             the
             Church
             any
             practises
             should
             come
             in
             ,
             which
             were
             not
             used
             in
             the
             precedent
             ?
             You
             may
             say
             ,
             
               Because
               they
               could
               not
               be
               deceived
               what
               their
               fore
               Fathers
               did
            
             ;
             but
             that
             satisfies
             not
             ,
             unless
             you
             prove
             that
             all
             the
             Church
             in
             every
             age
             looked
             upon
             it self
             as
             obliged
             to
             do
             nothing
             at
             all
             ,
             but
             what
             their
             fore-Fathers
             did
             .
             For
             although
             they
             might
             know
             never
             so
             much
             what
             was
             done
             by
             them
             ,
             if
             they
             did
             not
             judge
             themselves
             bound
             to
             observe
             unalterably
             what
             they
             did
             ,
             this
             doth
             not
             hinder
             at
             all
             ,
             but
             new
             customs
             and
             opinions
             might
             be
             introduced
             in
             the
             Church
             .
             And
             therefore
             I
             cannot
             but
             justly
             wonder
             ,
             that
             any
             men
             of
             parts
             who
             professedly
             disown
             the
             vulgar
             wayes
             of
             establishing
             the
             
               Roman
               Church
            
             should
             think
             to
             satisfie
             themselves
             with
             
               Orall
               Tradition
            
             ,
             and
             cry
             it
             up
             as
             so
             impregnable
             a
             thing
             .
             
               Because
               no
               age
               of
               the
               Church
               can
               be
               deceived
               in
               what
               the
               foregoing
               did
               and
               taught
               .
            
             Whereas
             a
             very
             little
             of
             that
             reason
             ,
             which
             these
             men
             pretend
             to
             ,
             might
             acquaint
             them
             ,
             that
             the
             force
             of
             it
             doth
             not
             lye
             in
             their
             capacity
             to
             know
             what
             was
             done
             by
             others
             ,
             but
             in
             their
             obligation
             not
             to
             vary
             at
             all
             from
             it
             .
             For
             the
             main
             weight
             of
             the
             Argument
             lyes
             here
             ,
             
               That
               nothing
               hath
               been
               changed
               in
               the
               Faith
               or
               Practise
               of
               the
               Church
               ,
            
             which
             being
             the
             thing
             to
             be
             proved
             ,
             the
             bare
             knowledge
             of
             what
             was
             believed
             or
             practised
             ,
             is
             not
             sufficient
             to
             prove
             it
             ;
             for
             men
             may
             know
             very
             well
             what
             others
             believe
             and
             do
             ,
             and
             yet
             may
             believe
             and
             do
             quite
             contrary
             themselves
             .
             But
             the
             only
             thing
             to
             be
             proved
             in
             this
             case
             is
             ,
             That
             every
             age
             of
             the
             Church
             ,
             and
             all
             persons
             in
             it
             looked
             upon
             themselves
             as
             obliged
             ,
             not
             to
             vary
             in
             any
             thing
             from
             the
             Doctrine
             or
             practise
             of
             the
             precedent
             age
             .
             And
             I
             pray
             let
             me
             know
             by
             what
             demonstrative
             medium
             can
             this
             be
             proved
             ;
             for
             no
             less
             then
             demonstrations
             are
             spoken
             of
             by
             the
             magnifiers
             of
             this
             way
             ;
             although
             there
             be
             so
             little
             evidence
             in
             it
             ,
             that
             it
             cannot
             work
             but
             upon
             a
             very
             weak
             understanding
             .
             Must
             that
             obligation
             to
             observe
             all
             which
             the
             
               precedent
               age
            
             believed
             or
             practised
             be
             proved
             by
             
               reason
               ,
               particular
               testimony
            
             ,
             or
             
               universal
               tradition
            
             ?
             And
             let
             the
             extollers
             of
             this
             way
             take
             their
             choice
             ,
             so
             they
             will
             undertake
             to
             bring
             evidence
             equal
             to
             the
             weight
             which
             depends
             upon
             it
             .
             It
             is
             hard
             to
             conceive
             what
             reason
             should
             inforce
             it
             ,
             but
             such
             as
             proves
             the
             impossibility
             of
             the
             contrary
             :
             And
             they
             have
             understandings
             of
             another
             mould
             from
             others
             ,
             who
             can
             conceive
             it
             impossible
             that
             men
             should
             not
             think
             themselves
             obliged
             to
             believe
             and
             do
             all
             just
             as
             their
             Predecessours
             did
             .
             If
             
               particular
               testimonies
            
             could
             be
             produced
             ,
             they
             signifie
             no
             more
             ,
             then
             their
             own
             judgements
             ;
             but
             we
             are
             enquiring
             for
             the
             judgement
             of
             every
             age
             of
             the
             Church
             ,
             and
             the
             persons
             who
             live
             in
             it
             .
             And
             to
             prove
             an
             
               universal
               tradition
            
             of
             this
             obligation
             is
             the
             most
             difficult
             task
             of
             all
             ,
             for
             it
             depends
             upon
             the
             truth
             of
             that
             which
             is
             to
             be
             proved
             by
             it
             .
             For
             if
             they
             did
             not
             think
             themselves
             obliged
             to
             believe
             and
             do
             what
             their
             Predecessours
             did
             ,
             they
             could
             not
             think
             themselves
             bound
             to
             deliver
             such
             an
             obligation
             to
             their
             posterity
             to
             do
             it
             .
             And
             therefore
             you
             must
             first
             prove
             the
             obligation
             it self
             ,
             before
             you
             can
             prove
             the
             
               universal
               tradition
            
             of
             it
             .
             For
             although
             one
             age
             may
             deliver
             it
             ,
             yet
             you
             cannot
             be
             assured
             that
             a
             former
             age
             did
             it
             to
             them
             ;
             unless
             you
             can
             prove
             ,
             the
             same
             sense
             of
             this
             obligation
             ran
             through
             them
             all
             .
             But
             this
             is
             so
             far
             from
             being
             an
             
               universal
               tradition
            
             ,
             that
             the
             present
             age
             from
             which
             it
             begins
             was
             never
             agreed
             in
             it
             ,
             as
             I
             have
             shewed
             already
             .
          
           
             3.
             
             It
             is
             to
             no
             purpose
             to
             prove
             the
             impossibility
             of
             motion
             ,
             
             when
             I
             see
             men
             move
             :
             no
             more
             is
             it
             to
             prove
             that
             no
             age
             of
             the
             Church
             could
             vary
             from
             the
             foregoing
             ,
             when
             we
             can
             evidently
             prove
             that
             they
             have
             done
             it
             .
             
             And
             therefore
             this
             Argument
             is
             intended
             only
             to
             catch
             easie
             minds
             that
             care
             not
             for
             a
             search
             into
             the
             History
             of
             the
             several
             ages
             of
             the
             Church
             ,
             but
             had
             rather
             sit
             down
             with
             a
             superficial
             subtilty
             ▪
             than
             spend
             time
             in
             further
             enquiries
             .
             For
             this
             Argument
             proceeds
             just
             as
             if
             men
             should
             prove
             the
             world
             eternal
             by
             this
             medium
             ;
             The
             present
             age
             sees
             no
             alteration
             in
             it
             ,
             and
             they
             could
             not
             be
             deceived
             in
             what
             their
             fore
             Fathers
             believed
             ,
             nor
             they
             in
             theirs
             ,
             and
             so
             on
             
               in
               infinitum
            
             ;
             for
             no
             men
             did
             ever
             see
             the
             world
             made
             :
             and
             therefore
             it
             was
             never
             made
             ,
             and
             so
             eternal
             .
             But
             if
             we
             go
             about
             to
             prove
             by
             reason
             the
             production
             of
             the
             world
             ,
             or
             by
             Scripture
             to
             shew
             that
             it
             was
             once
             made
             ,
             then
             this
             
               oral
               tradition
            
             is
             spoiled
             .
             And
             so
             it
             is
             in
             the
             present
             case
             ;
             These
             men
             attempt
             to
             prove
             there
             could
             never
             be
             any
             alteration
             in
             the
             Faith
             or
             practise
             of
             the
             Church
             since
             Christs
             time
             ;
             
               for
               the
               present
               age
               delivers
               what
               it
               had
               from
               the
               precedent
               ,
               and
               so
               up
               till
               the
               first
               institution
               of
               the
               Church
               :
            
             but
             in
             the
             mean
             time
             ,
             if
             we
             can
             evidently
             prove
             that
             there
             have
             been
             such
             alterations
             in
             the
             Church
             ,
             then
             it
             is
             to
             no
             purpose
             to
             prove
             that
             impossible
             which
             we
             see
             actually
             done
             .
             And
             this
             appears
             ,
             not
             only
             because
             the
             Scripture
             supposes
             a
             degeneracy
             in
             the
             Christian
             Church
             ,
             which
             could
             never
             be
             ,
             if
             every
             age
             of
             the
             Church
             did
             infallibly
             believe
             and
             practise
             as
             the
             precedent
             up
             to
             Christs
             time
             did
             ;
             but
             because
             we
             can
             produce
             clear
             evidence
             ,
             that
             some
             things
             are
             delivered
             by
             the
             present
             Church
             which
             must
             be
             brought
             in
             by
             some
             age
             since
             the
             time
             of
             Christ.
             For
             which
             I
             shall
             refer
             you
             to
             what
             I
             have
             said
             already
             concerning
             
               Communion
               in
               one
               kind
               ,
               Invocation
               of
               Saints
               ,
               and
               Worship
               of
               Images
               .
            
             In
             all
             which
             I
             have
             proved
             evidently
             ,
             that
             they
             were
             not
             in
             use
             in
             some
             ages
             of
             the
             
               Christian
               Church
            
             ;
             and
             it
             is
             as
             evident
             that
             these
             are
             delivered
             by
             the
             present
             Church
             ;
             and
             therefore
             this
             principle
             must
             needs
             be
             false
             .
             For
             by
             these
             things
             it
             appears
             ,
             that
             one
             age
             of
             the
             Church
             may
             differ
             in
             practise
             or
             opinion
             from
             another
             ,
             and
             therefore
             this
             
               oral
               tradition
            
             cannot
             be
             infallible
             .
             And
             yet
             this
             is
             the
             only
             way
             whereby
             a
             prescription
             may
             be
             allowed
             ,
             for
             this
             offers
             to
             give
             a
             sufficient
             title
             if
             it
             could
             be
             made
             good
             .
             But
             
               bare
               possession
            
             in
             matters
             of
             Religion
             is
             a
             most
             sensless
             plea
             ;
             and
             which
             would
             justifie
             Heathenism
             and
             Mahumetism
             as
             well
             as
             your
             Church
             .
          
           
             2.
             
             It
             were
             worth
             knowing
             ,
             What
             you
             mean
             
               by
               full
               and
               quiet
               possession
               of
               your
               Faith
               ,
            
             
             
               Religion
               ,
               and
               Church
               ,
               which
               you
               say
               you
               were
               in
               .
            
             Either
             you
             mean
             ,
             that
             you
             did
             believe
             the
             Doctrines
             of
             your
             Church
             your selves
             ,
             or
             that
             we
             were
             bound
             to
             believe
             them
             too
             .
             If
             you
             mean
             only
             the
             former
             ,
             you
             are
             in
             as
             full
             possession
             of
             them
             as
             ever
             ,
             for
             I
             suppose
             all
             in
             your
             Church
             do
             believe
             them
             ;
             if
             you
             intend
             by
             this
             possession
             ,
             that
             we
             ought
             to
             believe
             them
             because
             you
             did
             ,
             this
             is
             a
             prescription
             indeed
             ,
             but
             without
             any
             ground
             or
             reason
             .
             For
             even
             Tertullian
             whom
             you
             cite
             for
             prescribing
             against
             Hereticks
             ,
             
             sayes
             ,
             
               That
               nothing
               can
               be
               prescribed
               against
               truth
               ,
            
             Non
             spatium
             temporum
             ,
             non
             patrocinia
             personarum
             ,
             non
             privilegium
             regionum
             .
             
               Neither
               length
               of
               time
               ,
               nor
               authority
               of
               persons
               ,
               nor
               priviledge
               of
               places
               .
            
             If
             you
             say
             ,
             
               It
               was
               truth
               you
               were
               in
               possession
               of
               ,
            
             that
             is
             the
             thing
             to
             be
             proved
             ;
             and
             if
             you
             can
             make
             that
             appear
             we
             will
             not
             disturb
             your
             possession
             at
             all
             .
             But
             you
             must
             be
             sure
             to
             prove
             it
             by
             something
             else
             besides
             your
             
               quiet
               and
               full
               possession
            
             ;
             unless
             you
             can
             prove
             it
             impossible
             that
             you
             should
             be
             possessed
             of
             falshoods
             ;
             But
             we
             have
             evidently
             shewn
             the
             contrary
             already
             .
             And
             if
             we
             examine
             a
             little
             further
             what
             this
             
               possession
               is
            
             ,
             we
             shall
             see
             what
             an
             excellent
             right
             it
             gives
             you
             to
             prescribe
             by
             .
             You
             were
             possessed
             of
             your
             
               Faith
               ,
               Religion
            
             ,
             and
             
               Church
               ,
               i.
               e.
            
             you
             did
             believe
             the
             
               Roman
               Church
               Infallible
            
             ,
             you
             believed
             
             the
             
               Popes
               Supremacy
               ,
               Transubstantiation
               ,
               Purgatory
               ,
               &c.
            
             And
             what
             then
             ?
             Do
             you
             not
             believe
             them
             still
             ?
             Yes
             doubtless
             .
             But
             ,
             What
             is
             your
             quarrel
             with
             us
             then
             ?
             Do
             we
             hinder
             you
             the
             Possession
             of
             them
             ?
             
               No
               ,
               but
               we
               ought
               to
               believe
               them
               too
               .
            
             But
             ,
             Why
             so
             ?
             
               because
               you
               are
               in
               possession
               of
               them
               .
            
             What
             ,
             Must
             we
             then
             believe
             whatever
             you
             do
             ,
             whether
             it
             be
             true
             or
             false
             ?
             If
             this
             be
             the
             meaning
             of
             your
             Possession
             ,
             you
             ought
             well
             to
             prove
             it
             ,
             or
             else
             we
             shall
             call
             it
             Vsurpation
             .
             For
             it
             is
             a
             most
             ridiculous
             thing
             for
             you
             to
             talk
             of
             Possession
             ,
             when
             the
             Question
             is
             ,
             Whether
             there
             be
             any
             such
             things
             in
             the
             world
             or
             no
             ,
             as
             those
             you
             say
             you
             are
             possessed
             of
             ?
             We
             deny
             your
             
               Churches
               Infallibility
            
             ,
             the
             
               Popes
               Supremacy
               ,
               Purgatory
               ,
               &c.
               
            
             You
             must
             first
             prove
             there
             are
             such
             things
             
               in
               rerum
               naturâ
            
             ,
             as
             
               Purgatory
               ,
               Transubstantiation
               ,
               &c.
            
             before
             you
             can
             say
             ,
             you
             are
             
               possessed
               of
               them
            
             :
             You
             must
             convince
             us
             ,
             that
             your
             Church
             is
             Infallible
             ,
             and
             that
             the
             Pope
             was
             made
             Head
             of
             the
             
               Church
               by
               Christ
            
             ,
             and
             then
             we
             will
             grant
             you
             are
             in
             full
             possession
             of
             them
             ,
             but
             not
             before
             .
             So
             that
             you
             see
             ,
             the
             Question
             is
             not
             concerning
             the
             manner
             of
             Possession
             ,
             but
             of
             the
             things
             themselves
             ,
             which
             you
             call
             your
             
               Faith
               ,
               Religion
            
             ,
             and
             Church
             ,
             in
             opposition
             to
             ours
             ;
             and
             therefore
             it
             is
             impossible
             to
             plead
             Prescription
             ,
             where
             there
             never
             was
             any
             Possession
             at
             all
             .
             And
             therefore
             you
             clearly
             mistake
             when
             you
             call
             us
             ,
             
               The
               Aggressors
            
             ,
             for
             you
             are
             plainly
             the
             Imposers
             in
             this
             case
             ,
             and
             quarrel
             with
             us
             for
             not
             believing
             what
             you
             would
             have
             us
             ;
             and
             therefore
             you
             are
             bound
             to
             prove
             ,
             and
             not
             we
             .
             So
             that
             there
             is
             nothing
             you
             could
             challenge
             any
             Possession
             of
             in
             the
             Church
             of
             England
             ,
             but
             some
             Authority
             which
             the
             Pope
             had
             ,
             which
             you
             elsewhere
             confess
             
               he
               might
               he
               deprived
               of
               ,
               as
               he
               was
               in
               King
            
             Henry
             
               's
               time
            
             ;
             and
             which
             we
             offer
             to
             prove
             that
             he
             was
             not
             
               Possessor
               bonae
               fidei
            
             of
             ,
             but
             that
             he
             came
             to
             it
             by
             fraud
             and
             violence
             ,
             and
             was
             deprived
             of
             it
             by
             a
             
               legal
               Power
            
             .
             Thus
             I
             have
             fully
             examined
             your
             Argument
             from
             Possession
             ,
             because
             it
             presents
             us
             with
             something
             which
             had
             not
             been
             discussed
             before
             .
          
           
             But
             having
             taken
             a
             view
             of
             all
             that
             remains
             ,
             I
             find
             that
             it
             consists
             of
             a
             bare
             Repetition
             of
             the
             Controversies
             before
             discussed
             ,
             
             especially
             concerning
             the
             certainty
             and
             
               grounds
               of
               Faith
            
             ,
             the
             Infallibility
             of
             the
             Church
             ,
             and
             
               General
               Councils
            
             ,
             and
             the
             Authority
             of
             the
             
               Roman
               Church
            
             ;
             So
             that
             if
             you
             had
             not
             an
             excellent
             faculty
             of
             saying
             most
             ,
             where
             there
             is
             least
             occasion
             ,
             I
             should
             wonder
             at
             your
             design
             in
             spending
             several
             Chapters
             in
             giving
             the
             same
             things
             ,
             under
             other
             words
             .
             Unless
             it
             were
             an
             ambition
             of
             answering
             every
             clause
             in
             his
             Lordships
             Book
             ,
             which
             carried
             you
             to
             it
             ,
             though
             you
             only
             gave
             over
             and
             over
             what
             you
             had
             said
             in
             many
             places
             before
             .
             Which
             is
             a
             piece
             of
             vanity
             I
             neither
             envy
             you
             for
             ,
             nor
             shall
             I
             strive
             to
             imitate
             you
             in
             ;
             having
             made
             it
             my
             endeavour
             to
             lay
             those
             grounds
             in
             the
             handling
             each
             Controversie
             ,
             that
             there
             should
             not
             need
             any
             such
             fruitless
             repetitions
             as
             you
             here
             give
             us
             .
             His
             Lordship
             ,
             though
             he
             complains
             much
             of
             it
             ,
             was
             forced
             by
             his
             Adversaries
             importunity
             to
             return
             the
             same
             Answers
             in
             effect
             ,
             which
             had
             been
             given
             before
             by
             him
             in
             the
             proper
             places
             ;
             but
             ,
             whosoever
             compares
             what
             his
             Lordship
             saith
             ,
             with
             what
             you
             pretend
             to
             answer
             ,
             will
             find
             no
             necessity
             at
             all
             of
             my
             undergoing
             the
             same
             tedious
             and
             wearisome
             task
             .
             Instead
             therefore
             of
             a
             particular
             Answer
             ,
             I
             shall
             give
             only
             some
             
               general
               strictures
            
             on
             what
             remains
             of
             these
             subjects
             ,
             where
             there
             is
             any
             appearance
             of
             difficulty
             ;
             and
             conclude
             all
             with
             the
             examination
             of
             your
             Defence
             of
             Purgatory
             ,
             that
             being
             a
             subject
             which
             hath
             not
             yet
             come
             under
             our
             enquiry
             .
             Your
             main
             business
             is
             to
             perswade
             us
             ,
             
               that
               yours
               is
               the
               only
               saving
               Faith
            
             ;
             which
             you
             prove
             by
             this
             ,
             
               The
               saving
               Faith
               is
               but
               
               one
               ,
            
             
             
               yours
               is
               confessed
               by
               us
               to
               be
               a
               saving
               Faith
               still
               ;
               therefore
               yours
               is
               the
               only
               saving
               Faith.
            
             But
             if
             you
             had
             considered
             on
             what
             that
             confession
             depends
             ,
             you
             could
             have
             made
             no
             Argument
             at
             all
             of
             it
             ;
             for
             ,
             when
             we
             say
             ,
             that
             your
             Faith
             is
             saving
             ,
             we
             mean
             no
             more
             but
             this
             ,
             that
             you
             have
             so
             much
             of
             the
             common
             truths
             of
             Christianity
             among
             you
             ,
             that
             there
             is
             a
             possibility
             for
             men
             to
             be
             saved
             in
             your
             Church
             ;
             but
             ,
             Doth
             this
             imply
             ,
             that
             yours
             is
             a
             
               saving
               Faith
            
             ,
             in
             that
             sense
             wherein
             it
             is
             said
             ,
             There
             is
             but
             one
             
               saving
               Faith
            
             ?
             for
             in
             that
             Proposition
             it
             is
             understood
             of
             all
             those
             common
             fundamental
             Truths
             ,
             which
             the
             
               Christian
               Church
            
             of
             all
             ages
             hath
             been
             agreed
             in
             And
             the
             saying
             ,
             There
             is
             but
             
               one
               saving
               Faith
            
             ,
             is
             of
             the
             same
             sense
             with
             the
             saying
             ,
             There
             is
             but
             
               one
               true
               Religion
            
             in
             the
             world
             .
          
           
             The
             substance
             of
             what
             you
             would
             inferr
             from
             the
             saying
             of
             Athanasius
             his
             Creed
             ,
             
             
               Which
               if
               a
               man
               keeps
               whole
               and
               inviolate
            
             (
             as
             you
             would
             have
             it
             )
             is
             this
             ,
             
               That
               a
               man
               is
               equally
               bound
               to
               believe
               every
               Article
               of
               Faith.
            
             But
             you
             cannot
             mean
             ,
             that
             it
             is
             simply
             necessary
             to
             do
             it
             ,
             for
             that
             you
             disclaim
             elsewhere
             ,
             by
             your
             distinction
             of
             
               things
               necessary
               from
               the
               matter
               and
               the
               formal
               reason
               of
               Faith
            
             ;
             and
             therefore
             it
             can
             only
             be
             meant
             of
             such
             to
             whom
             those
             objects
             of
             Faith
             are
             sufficiently
             proposed
             ,
             and
             so
             far
             we
             acknowledge
             it
             too
             ,
             that
             it
             is
             necessary
             to
             Salvation
             for
             every
             man
             to
             believe
             that
             which
             he
             is
             convinced
             to
             be
             an
             object
             of
             Faith.
             For
             otherwise
             such
             persons
             must
             call
             in
             question
             
               God's
               Veracity
            
             ;
             but
             if
             you
             would
             hence
             make
             it
             necessary
             to
             believe
             all
             that
             your
             Church
             proposes
             for
             matter
             of
             Faith
             ,
             you
             must
             prove
             ,
             that
             whatever
             your
             Church
             delivers
             ,
             is
             as
             infallibly
             true
             ,
             as
             if
             God
             himself
             spake
             ;
             and
             when
             you
             can
             perswade
             us
             of
             this
             ,
             we
             shall
             believe
             whatever
             is
             propounded
             by
             her
             .
             When
             you
             say
             ,
             
               We
               cannot
               believe
               all
               Articles
               of
               Faith
               on
               the
               same
               formal
               reason
               ,
            
             
             
               because
               we
               deny
               the
               Churches
               Infallibility
               ,
            
             it
             is
             apparent
             ,
             that
             you
             make
             the
             Churches
             testimony
             the
             
               formal
               reason
            
             of
             Faith
             ;
             and
             that
             you
             are
             bound
             to
             prove
             the
             Church
             absolutely
             Infallible
             ,
             before
             we
             can
             believe
             any
             thing
             on
             her
             account
             .
             Neither
             doth
             it
             follow
             ,
             
               Because
               we
               deny
               that
               ,
               therefore
               we
               pick
               and
               chuse
               our
               Faith
            
             ;
             for
             we
             believe
             all
             without
             reservation
             ,
             
             which
             you
             ,
             or
             any
             man
             can
             convince
             us
             was
             ever
             revealed
             by
             God.
             As
             to
             what
             at
             large
             occurrs
             here
             again
             ,
             about
             the
             
               Infallibility
               of
               Councils
            
             ;
             there
             is
             nothing
             but
             what
             hath
             been
             sufficiently
             answered
             on
             that
             subject
             ;
             
             and
             so
             reserving
             the
             Question
             of
             Purgatory
             ,
             which
             is
             here
             brought
             in
             by
             his
             Lordship
             ,
             as
             a
             further
             Instance
             of
             the
             errours
             of
             
               General
               Councils
            
             ;
             I
             pass
             on
             to
             the
             two
             last
             Chapters
             :
             In
             which
             we
             meet
             again
             with
             the
             objected
             inconveniencies
             ,
             
             
               from
               questioning
               the
               Infallibility
               of
               the
               Church
               and
               Councils
               ,
               That
               then
               Faith
               would
               be
               uncertain
               ,
               and
               private
               persons
               might
               judge
               of
               Councils
               ,
               and
               if
               they
               may
               erre
               in
               one
               ,
               they
               may
               erre
               in
               all
            
             ;
             as
             fresh
             as
             if
             they
             had
             never
             been
             heard
             of
             before
             .
             Only
             the
             Argument
             from
             Rom.
             10.15
             .
             
             
               That
               because
               none
               can
               preach
               except
               they
               be
               sent
               ,
               therefore
               the
               present
               Church
               is
               Infallible
               ,
            
             is
             both
             new
             and
             excellent
             ,
             on
             which
             account
             I
             let
             it
             pass
             .
             
             If
             your
             Church
             ,
             with
             all
             her
             Infallibility
             ,
             can
             do
             no
             more
             ,
             as
             you
             confess
             ,
             in
             reference
             to
             
               Heresies
               ,
               but
               only
               secure
               the
               faithful
               members
               of
               the
               Church
               ,
               who
               have
               due
               care
               of
               themselves
               ,
               and
               perform
               their
               duty
               well
               towards
               their
               lawful
               Pastors
            
             ;
             you
             have
             little
             cause
             to
             boast
             of
             the
             great
             priviledge
             of
             it
             ,
             and
             as
             little
             reason
             to
             contend
             for
             the
             necessity
             of
             it
             ,
             since
             so
             much
             is
             done
             without
             it
             ,
             and
             on
             surer
             grounds
             by
             the
             Scriptures
             ,
             and
             the
             use
             of
             other
             means
             which
             fall
             short
             of
             Infallibility
             .
          
           
             
             In
             the
             beginning
             of
             your
             last
             Chapter
             ,
             we
             have
             a
             large
             dispute
             concerning
             S.
             Cyprian's
             meaning
             ,
             in
             his
             45.
             
             Epistle
             to
             Cornelius
             ,
             where
             he
             speaks
             
               of
               the
               root
               and
               matrix
               of
               the
               Catholick
               Church
               ,
               viz.
            
             Whether
             by
             that
             ,
             the
             
               Roman
               
               Church
            
             be
             understood
             or
             no
             ?
             His
             Lordship
             saith
             ,
             Not
             ,
             and
             gives
             many
             reasons
             for
             it
             ;
             you
             maintain
             the
             contrary
             ;
             but
             the
             business
             may
             be
             soon
             decided
             upon
             a
             true
             state
             of
             the
             occasion
             of
             writing
             that
             Epistle
             .
             Which
             in
             short
             was
             this
             ;
             It
             seems
             ,
             Letters
             had
             been
             sent
             in
             the
             name
             of
             
               Polycarp
               Bishop
            
             of
             the
             Colony
             of
             Adrumyttium
             ,
             directed
             to
             Cornelius
             at
             Rome
             ;
             but
             Cyprian
             and
             Liberalis
             coming
             thither
             ,
             and
             acquainting
             the
             Clergy
             there
             with
             the
             resolution
             of
             the
             
               African
               Bishops
            
             to
             suspend
             communion
             either
             with
             Cornelius
             ,
             or
             Novatianus
             ,
             till
             the
             return
             of
             Caldonius
             and
             Fortunatus
             ,
             who
             were
             sent
             on
             purpose
             to
             give
             an
             account
             of
             the
             proceedings
             there
             ,
             the
             Clergy
             of
             Adrumyttium
             upon
             this
             writing
             to
             Rome
             ,
             direct
             their
             Letters
             not
             to
             Cornelius
             ,
             but
             to
             the
             
               Roman
               Clergy
            
             .
             Which
             Cornelius
             (
             being
             it
             seems
             informed
             by
             some
             ,
             as
             though
             it
             were
             done
             by
             S.
             
               Cyprian's
               Counsel
            
             )
             takes
             offence
             at
             ,
             and
             writes
             to
             Cyprian
             about
             it
             .
             Who
             gives
             him
             in
             this
             Epistle
             the
             account
             of
             it
             ,
             that
             it
             was
             only
             done
             ,
             that
             there
             might
             be
             no
             dissent
             among
             themselves
             upon
             this
             difference
             at
             Rome
             ,
             and
             that
             they
             only
             suspended
             their
             sentence
             till
             the
             return
             of
             Caldonius
             and
             Fortunatus
             ,
             who
             might
             either
             bring
             them
             word
             that
             all
             was
             composed
             at
             Rome
             ,
             or
             else
             satisfie
             them
             ,
             Who
             was
             the
             lawfully
             ordained
             Bishop
             .
             And
             therefore
             ,
             as
             soon
             as
             they
             understood
             that
             Cornelius
             was
             the
             lawful
             Bishop
             ,
             they
             unanimously
             declare
             for
             him
             ,
             and
             order
             all
             Letters
             to
             be
             sent
             to
             him
             ,
             and
             that
             his
             communion
             should
             be
             embraced
             .
             This
             is
             the
             substance
             of
             that
             Epistle
             .
             But
             ,
             it
             seems
             Cornelius
             was
             moved
             at
             S.
             Cyprian's
             suspending
             himself
             ,
             as
             though
             it
             were
             done
             out
             of
             dis-favour
             to
             him
             ;
             which
             Cyprian
             to
             clear
             himself
             of
             ,
             tells
             him
             ,
             That
             his
             design
             was
             only
             to
             preserve
             the
             Vnity
             of
             the
             
               Catholick
               Church
               .
               For
            
             ,
             saith
             he
             ,
             
               we
               gave
               this
               advice
               to
               all
               those
               ,
               who
               the
               mean
               time
               had
               occasion
               to
               sail
               to
            
             Rome
             ,
             ut
             Ecclesiae
             Catholicae
             radicem
             &
             matricem
             agnoscerent
             &
             tenerent
             ;
             
               that
               they
               would
               acknowledge
               and
               hold
               to
               the
               root
               and
               matrix
               of
               the
               Catholick
               Church
               ,
            
             by
             which
             his
             Lordship
             understands
             ,
             
               the
               Vnity
               of
               the
               Church
               Catholick
               ,
            
             you
             ,
             
               the
               particular
               Church
               of
            
             Rome
             .
             But
             it
             is
             apparent
             ,
             the
             meaning
             of
             this
             Counsel
             was
             ,
             to
             prevent
             their
             participation
             in
             the
             Schism
             .
             So
             that
             if
             ,
             upon
             their
             coming
             to
             Rome
             ,
             the
             Schismatical
             party
             was
             evidently
             known
             from
             the
             other
             (
             which
             they
             might
             ,
             I
             grant
             ,
             soon
             understand
             there
             ,
             by
             the
             circumstances
             of
             affairs
             )
             they
             should
             joyn
             themselves
             with
             that
             part
             which
             preserved
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             .
             Which
             I
             take
             to
             be
             the
             true
             meaning
             of
             S.
             Cyprian
             .
             But
             in
             case
             the
             matter
             should
             prove
             disputable
             at
             Rome
             ,
             and
             the
             matter
             be
             referred
             to
             other
             Churches
             ,
             then
             by
             virtue
             of
             this
             advice
             ,
             they
             were
             bound
             to
             suspend
             their
             communion
             with
             either
             party
             ,
             till
             the
             
               Catholick
               Church
            
             had
             declared
             it self
             .
             By
             this
             account
             of
             the
             business
             ,
             all
             your
             Arguments
             come
             to
             nothing
             :
             for
             they
             only
             prove
             that
             which
             I
             grant
             ,
             
               viz.
               That
               in
               case
               it
               appeared
               at
            
             Rome
             ,
             
               Which
               was
               the
               Catholick
               party
               ,
               they
               were
               to
               communicate
               with
               it
               :
            
             
             but
             this
             was
             not
             ,
             because
             the
             
               Catholick
               party
            
             at
             Rome
             was
             the
             root
             and
             matrix
             of
             the
             
               Catholick
               Church
            
             (
             for
             on
             that
             account
             the
             party
             of
             Novatianus
             might
             have
             been
             so
             too
             ,
             if
             Novatianus
             had
             been
             lawful
             Bishop
             )
             but
             their
             holding
             to
             the
             root
             of
             the
             
               Catholick
               Church
            
             ,
             would
             oblige
             them
             to
             communicate
             only
             with
             that
             part
             ,
             which
             did
             preserve
             the
             Vnity
             of
             it
             .
             For
             the
             Controversie
             now
             at
             Rome
             was
             between
             two
             parties
             both
             challenging
             an
             equal
             right
             ;
             and
             therefore
             if
             S.
             Cyprian
             had
             only
             advised
             them
             to
             communicate
             with
             the
             
               Roman
               Church
            
             ,
             because
             that
             was
             the
             root
             and
             matrix
             of
             the
             
               Catholick
               Church
            
             ,
             his
             advice
             had
             signified
             nothing
             ;
             for
             the
             Question
             was
             not
             between
             the
             Church
             of
             Rome
             ,
             and
             other
             Churches
             ,
             in
             which
             case
             it
             might
             have
             been
             pertinent
             to
             have
             said
             ,
             they
             should
             adhere
             to
             the
             Church
             
             of
             Rome
             ,
             because
             that
             was
             the
             
               root
               ,
               &c.
            
             
             But
             when
             the
             difference
             was
             at
             Rome
             it self
             between
             two
             Bishops
             there
             ,
             this
             reason
             had
             been
             wholly
             impertinent
             ;
             for
             the
             only
             reason
             proper
             in
             this
             case
             ,
             must
             be
             such
             as
             must
             discriminate
             the
             one
             party
             from
             the
             other
             ,
             which
             this
             could
             not
             do
             ,
             because
             it
             was
             equally
             challenged
             by
             them
             both
             .
             And
             had
             belonged
             to
             one
             as
             well
             as
             the
             other
             ,
             in
             case
             Novatianus
             had
             proved
             the
             lawful
             Bishop
             ,
             and
             not
             Cornelius
             .
             And
             therefore
             the
             sense
             of
             Cyprian's
             words
             must
             be
             such
             as
             might
             give
             direction
             ,
             which
             party
             to
             joyn
             with
             at
             Rome
             ,
             on
             which
             account
             they
             cannot
             import
             any
             priviledge
             of
             the
             Church
             of
             Rome
             over
             other
             Churches
             ,
             but
             only
             contain
             this
             advice
             ,
             that
             they
             should
             hold
             to
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             ,
             and
             communicate
             only
             with
             that
             party
             which
             did
             it
             .
             This
             reason
             is
             so
             clear
             and
             evident
             to
             me
             ,
             that
             this
             place
             cannot
             be
             understood
             of
             any
             priviledge
             of
             the
             Church
             of
             Rome
             ,
             above
             other
             Churches
             ,
             that
             if
             there
             were
             nothing
             else
             to
             induce
             me
             to
             believe
             it
             ,
             this
             were
             so
             pregnant
             ,
             that
             I
             could
             not
             resist
             the
             force
             of
             it
             .
          
           
             But
             besides
             this
             ,
             his
             Lordship
             proves
             that
             elsewhere
             S.
             Cyprian
             speaks
             in
             his
             own
             person
             with
             other
             
               Catholick
               Bishops
            
             ,
             
             
               nos
               qui
               Ecclesiae
               unius
               caput
               &
               radicem
               tenemus
               ,
            
             
             
               we
               who
               hold
               the
               head
               and
               root
               of
               one
               Church
               ,
            
             by
             which
             it
             appears
             ,
             he
             could
             not
             make
             the
             Church
             of
             Rome
             the
             
               root
               and
               matrix
               of
               the
               Catholick
            
             ;
             this
             being
             understood
             of
             the
             
               Vnity
               and
               Society
               of
               the
               Catholick
               Church
               ,
            
             
             without
             relation
             to
             the
             Church
             of
             Rome
             :
             and
             S.
             Cyprian
             writes
             to
             Cornelius
             ,
             that
             they
             had
             sent
             Caldonius
             and
             Fortunatus
             to
             reduce
             the
             Church
             of
             Rome
             to
             the
             Vnity
             and
             Communion
             of
             the
             
               Catholick
               Church
            
             ;
             and
             because
             no
             particular
             Church
             can
             be
             the
             root
             of
             the
             Catholick
             ,
             and
             if
             any
             were
             ,
             Jerusalem
             might
             more
             pretend
             to
             it
             than
             Rome
             ,
             and
             because
             S.
             Cyprian
             and
             his
             Brethren
             durst
             not
             have
             suspended
             their
             communion
             at
             all
             ,
             if
             they
             had
             looked
             on
             the
             Church
             of
             Rome
             as
             the
             
               root
               and
               matrix
               of
               the
               Catholick
               ,
            
             as
             Baronius
             confesses
             they
             did
             ,
             all
             which
             things
             are
             largely
             insisted
             on
             by
             his
             Lordship
             ,
             and
             do
             all
             confirm
             ,
             that
             hereby
             was
             not
             meant
             any
             Authority
             or
             Priviledge
             of
             the
             Church
             of
             Rome
             above
             other
             
               Apostolical
               Churches
            
             ,
             which
             in
             respect
             of
             the
             lesser
             Churches
             which
             came
             from
             them
             ,
             are
             called
             
               Matrices
               Ecclesiae
            
             ,
             by
             Tertullian
             and
             others
             .
             But
             you
             are
             still
             so
             very
             unreasonable
             ,
             that
             though
             no
             more
             be
             said
             of
             the
             Church
             of
             Rome
             ,
             than
             might
             be
             said
             of
             any
             other
             
               Apostolical
               Church
            
             ,
             yet
             because
             it
             is
             said
             of
             the
             Church
             of
             Rome
             ,
             it
             must
             import
             some
             huge
             Authority
             ,
             which
             if
             it
             had
             been
             said
             of
             any
             other
             ,
             would
             have
             been
             interpreted
             by
             your selves
             into
             nothing
             :
             For
             so
             do
             you
             deal
             with
             us
             here
             ;
             for
             ,
             because
             it
             is
             said
             ,
             that
             they
             who
             joyned
             with
             Cornelius
             ,
             did
             preserve
             the
             Unity
             of
             the
             
               Catholick
               Church
            
             ,
             
             therefore
             it
             must
             needs
             be
             understood
             ,
             that
             the
             
               Roman
               Church
            
             is
             the
             root
             of
             the
             Catholick
             .
             But
             he
             must
             have
             a
             very
             mean
             understanding
             ,
             that
             can
             be
             swayed
             by
             such
             trifles
             as
             these
             are
             :
             For
             ,
             Was
             there
             not
             a
             Catholick
             and
             Schismatical
             party
             then
             at
             Rome
             ?
             and
             if
             they
             who
             joyned
             with
             Novatianus
             ,
             did
             separate
             from
             the
             
               Catholick
               Church
            
             ,
             then
             they
             who
             were
             in
             communion
             with
             Cornelius
             ,
             must
             preserve
             the
             Vnity
             of
             it
             .
             And
             ,
             Would
             not
             this
             Argment
             as
             well
             prove
             the
             Catholick
             party
             at
             Carthage
             to
             be
             the
             root
             and
             matrix
             of
             the
             
               Catholick
               Church
            
             ,
             as
             well
             as
             at
             Rome
             ?
             But
             such
             kind
             of
             things
             must
             they
             deal
             with
             ,
             who
             are
             resolved
             to
             maintain
             a
             cause
             ,
             and
             yet
             are
             destitute
             of
             better
             means
             to
             do
             it
             with
             .
             So
             that
             I
             cannot
             find
             any
             thing
             in
             all
             your
             Answer
             ,
             but
             what
             would
             equally
             hold
             for
             any
             other
             Church
             at
             that
             time
             ,
             which
             was
             so
             divided
             as
             Rome
             was
             ;
             considering
             the
             great
             care
             that
             then
             was
             used
             to
             preserve
             the
             Vnity
             of
             the
             
               Catholick
               Church
            
             .
             And
             what
             particularly
             S.
             Cyprian's
             apprehension
             was
             concerning
             the
             Nature
             
             and
             Vnity
             of
             the
             
               Catholick
               Church
            
             ,
             
             we
             have
             at
             large
             discoursed
             already
             ,
             to
             which
             place
             we
             referr
             the
             Reader
             ,
             if
             he
             desires
             any
             further
             satisfaction
             .
          
           
             Your
             whole
             N.
             5.
             depends
             on
             personal
             matters
             concerning
             the
             satisfaction
             of
             the
             
               Lady's
               conscience
            
             ;
             but
             if
             you
             would
             thence
             inferr
             ,
             
             
             
               That
               she
               did
               well
               to
               desert
               the
               Protestant
               Communion
            
             ;
             you
             must
             prove
             that
             it
             can
             be
             no
             sin
             to
             follow
             the
             dictates
             of
             an
             erroneous
             conscience
             .
             For
             such
             ,
             we
             say
             ,
             it
             was
             in
             her
             ,
             and
             ,
             you
             denying
             it
             ,
             all
             this
             discourse
             signifies
             nothing
             ,
             but
             depends
             on
             the
             truth
             of
             the
             matters
             in
             controversie
             between
             us
             .
             But
             you
             most
             notoriously
             impose
             on
             his
             Lordship
             ,
             when
             ,
             because
             he
             asserts
             
               the
               possibility
               of
               Salvation
               of
               some
               in
               your
               Church
               ,
            
             you
             would
             make
             him
             say
             ,
             
             That
             it
             is
             no
             sin
             to
             joyn
             with
             your
             Church
             :
             You
             might
             as
             well
             say
             ,
             Because
             he
             hopes
             some
             who
             have
             committed
             Adultery
             may
             be
             saved
             ,
             therefore
             it
             is
             no
             sin
             to
             commit
             Adultery
             .
             So
             that
             while
             you
             are
             charging
             him
             falsly
             for
             allowing
             dissimulation
             ,
             you
             do
             that
             which
             is
             more
             ,
             in
             saying
             that
             which
             you
             cannot
             but
             know
             to
             be
             a
             great
             untruth
             .
          
           
             If
             
               our
               Religion
               be
               not
               the
               same
               with
               yours
               ,
            
             as
             you
             eagerly
             contend
             it
             is
             not
             ,
             
             let
             it
             suffice
             to
             tell
             you
             ,
             that
             our
             Religion
             is
             Christianity
             ,
             let
             yours
             be
             what
             it
             will.
             And
             if
             it
             please
             you
             better
             ,
             to
             have
             a
             name
             wholly
             distinct
             from
             us
             ,
             yours
             shall
             be
             called
             the
             
               Roman
               Religion
            
             ,
             and
             ours
             the
             Christian.
             If
             you
             judge
             us
             
               of
               another
               Religion
               from
               yours
               ,
               because
               we
               do
               not
               believe
               all
               that
               you
               do
               ,
            
             we
             may
             judge
             you
             to
             have
             a
             different
             Religion
             from
             the
             Christian
             ,
             because
             you
             impose
             more
             by
             your
             own
             confession
             to
             be
             believed
             as
             necessary
             in
             order
             to
             Salvation
             ,
             than
             ever
             Christ
             or
             the
             Apostles
             did
             .
             And
             certainly
             the
             main
             of
             any
             Religion
             consists
             in
             those
             things
             which
             are
             necessary
             to
             be
             believed
             in
             it
             ,
             in
             order
             to
             eternal
             happiness
             .
          
           
             In
             your
             following
             discourse
             ,
             you
             are
             so
             far
             from
             giving
             us
             
               any
               hopes
               of
               peace
               with
               your
               Church
               ,
            
             that
             you
             plainly
             give
             us
             the
             reason
             ,
             
             why
             it
             is
             vain
             to
             expect
             or
             desire
             it
             ;
             which
             is
             ,
             that
             if
             your
             Church
             should
             recede
             from
             any
             thing
             ,
             it
             would
             appear
             she
             had
             erred
             ,
             and
             if
             that
             appears
             ,
             farewell
             Infallibility
             ;
             and
             then
             if
             that
             be
             once
             gone
             ,
             you
             think
             all
             is
             gone
             .
             And
             while
             you
             maintain
             it
             ,
             we
             are
             so
             far
             from
             hoping
             any
             peace
             with
             you
             ,
             that
             the
             Peace
             of
             Christendom
             may
             still
             be
             joyned
             in
             the
             Dutchmans
             Sign
             with
             the
             quadrature
             of
             the
             circle
             ,
             and
             the
             
               Philosophers
               Stone
            
             for
             the
             sign
             of
             the
             
               three
               hopelesse
               things
            
             .
          
           
             How
             far
             we
             are
             bound
             
               to
               submit
               to
               General
               Councils
            
             ,
             hath
             been
             so
             fully
             cleared
             already
             ,
             that
             I
             need
             not
             go
             about
             here
             to
             vindicate
             his
             Lordships
             Opinion
             from
             falsity
             or
             contradiction
             ;
             both
             which
             you
             unreasonably
             charge
             it
             with
             ,
             and
             that
             still
             from
             no
             wiser
             a
             ground
             ,
             than
             not
             being
             able
             to
             distinguish
             between
             the
             submission
             of
             Obedience
             and
             Faith.
             
             For
             his
             Lordship
             saith
             ,
             
               It
               may
               be
               our
               duty
               not
               to
               oppose
               General
               Councils
               in
               case
               they
               erre
               ,
               and
               yet
               it
               may
               be
               no
               pride
               not
               to
               believe
               known
               and
               gross
               errours
               of
               General
               Councils
            
             ;
             and
             I
             pray
             ,
             What
             shadow
             of
             a
             contradiction
             is
             here
             ?
             And
             if
             it
             be
             pride
             in
             us
             not
             to
             believe
             gross
             errours
             imposed
             on
             us
             ,
             Is
             it
             not
             much
             more
             intolerable
             in
             them
             who
             offer
             to
             impose
             them
             ?
             What
             Authority
             the
             Pope
             hath
             either
             to
             order
             or
             confirm
             Councils
             ;
             
             it
             is
             not
             here
             a
             place
             to
             enter
             upon
             again
             ,
             since
             it
             hath
             been
             so
             largely
             discoursed
             of
             in
             so
             many
             places
             .
             But
             you
             force
             me
             ,
             though
             not
             to
             the
             repetition
             of
             matter
             ,
             yet
             to
             the
             repeating
             my
             saying
             that
             I
             will
             not
             ,
             oftener
             than
             I
             should
             ,
             but
             only
             to
             shew
             ,
             how
             little
             you
             deserve
             any
             further
             answer
             .
          
           
           
             There
             is
             nothing
             now
             remaining
             to
             the
             end
             of
             your
             Book
             ,
             which
             hath
             not
             been
             over
             and
             over
             ,
             even
             in
             these
             
               last
               Chapters
            
             ,
             but
             only
             a
             long
             discourse
             touching
             Succession
             ,
             which
             you
             shew
             your self
             ,
             of
             how
             little
             importance
             it
             is
             ,
             when
             ,
             after
             you
             have
             endeavoured
             at
             large
             to
             prove
             the
             necessity
             of
             
               personal
               Succession
            
             ,
             
             you
             grant
             ,
             
               That
               it
               is
               not
               sufficient
               without
               succession
               of
               Doctrine
               too
               :
            
             And
             on
             that
             account
             you
             deny
             the
             
               Greek
               Church
            
             to
             have
             a
             true
             Succession
             .
             
             And
             in
             vindication
             of
             Stapleton
             ,
             you
             say
             ,
             
               All
               the
               Succession
               which
               he
               and
               you
               contend
               for
               ,
               is
               a
               Succession
               of
               Pastors
               ,
               which
               hold
               entire
               both
               the
               Vnity
               and
               the
               Faith
               of
               the
               Church
               .
            
             So
             that
             it
             comes
             to
             this
             at
             last
             ,
             that
             you
             are
             bound
             to
             prove
             a
             continual
             Succession
             of
             all
             that
             which
             you
             call
             the
             Faith
             of
             your
             Church
             in
             every
             age
             from
             the
             Apostles
             times
             ;
             if
             you
             would
             have
             us
             believe
             that
             Doctrine
             ,
             or
             own
             your
             Church
             for
             the
             true
             Church
             of
             Christ.
             And
             therefore
             I
             conclude
             these
             general
             Answers
             with
             his
             Lordships
             words
             ;
             If
             A.
             C.
             T.
             C.
             
               or
               any
               Jesuit
               can
               prove
            
             ,
             
             
               that
               by
               a
               visible
               continued
               Succession
               from
               Christ
               or
               his
               Apostles
               to
               this
               day
               ,
               either
               Transubstantiation
               in
               the
               Eucharist
               ,
               or
               the
               Eucharist
               in
               one
               kind
               ,
               or
               Purgatory
               ,
               or
               Worship
               of
               Images
               ,
               or
               the
               Intention
               of
               the
               Priest
               of
               necessity
               in
               Baptism
               ,
               or
               the
               Power
               of
               the
               Pope
               over
               a
               General
               Council
               ,
               or
               his
               Infallibility
               with
               or
               without
               it
               ,
               or
               his
               Power
               to
               depose
               Princes
               ,
               or
               the
               publick
               Prayers
               of
               the
               Church
               in
               an
               unknown
               tongue
               ,
               with
               divers
               other
               points
               ,
               have
               been
               so
               taught
               ;
               I
               ,
               for
               my
               part
               ,
               will
               give
               the
               Cause
               .
            
          
        
         
           
             CHAP.
             VI.
             The
             Sense
             of
             the
             Fathers
             concerning
             Purgatory
             .
          
           
             
               The
               Advantage
               which
               comes
               to
               the
               Church
               of
               Rome
               ,
               by
               the
               Doctrine
               of
               Purgatory
               ,
               thence
               the
               boldness
               of
               our
               Adversaries
               in
               contending
               for
               it
               .
               The
               Sense
               of
               the
               Roman
               Church
               concerning
               Purgatory
               ,
               explained
               .
               The
               Controversie
               between
               the
               Greek
               and
               Latin
               Church
               concerning
               it
               .
               The
               Difference
               in
               the
               Church
               of
               Rome
               about
               Purgatory
               .
               Some
               general
               Considerations
               about
               the
               Sense
               of
               the
               Fathers
               ,
               as
               to
               its
               being
               an
               Article
               of
               Faith.
               The
               Doubtfulness
               and
               Vncertainty
               of
               the
               Fathers
               Judgments
               in
               this
               particular
               ,
               manifested
               by
               S.
               Austin
               the
               first
               who
               seemed
               to
               assert
               a
               Purgation
               before
               the
               day
               of
               Judgement
               .
               Prayer
               for
               the
               Dead
               used
               in
               the
               Ancient
               Church
               ,
               doth
               not
               inferr
               Purgatory
               .
               The
               Primate
               of
               Armagh
               vindicated
               from
               our
               Adversaries
               Calumnies
               .
               The
               general
               Intention
               of
               the
               Church
               distinguished
               from
               the
               private
               Opinions
               of
               particular
               persons
               .
               The
               Prayers
               of
               the
               Church
               respected
               the
               day
               of
               Judgement
               .
               The
               Testimonies
               of
               the
               Fathers
               in
               behalf
               of
               Purgatory
               ,
               examined
               ;
               particularly
               of
               the
               pretended
               
                 Dionysius
                 ,
                 Tertullian
              
               ,
               S.
               
                 Cyprian
                 ,
                 Origen
              
               ,
               S.
               Ambrose
               ,
               S.
               Hierom
               ,
               S.
               
                 Basil
                 ,
                 Nazianzen
                 ,
                 Lactantius
                 ,
                 Hilary
                 ,
                 Gregory
                 Nyssen
                 ,
                 &c.
                 
              
               And
               not
               one
               of
               them
               asserts
               the
               Purgatory
               of
               the
               Church
               of
               Rome
               .
               S.
               Austin
               doth
               not
               contradict
               himself
               about
               it
               .
               The
               Doctrine
               of
               Purgatory
               no
               elder
               than
               
                 Gregory
                 1.
              
               and
               built
               on
               Cred●lity
               and
               Superstition
               .
               The
               Churches
               Infallibility
               made
               at
               last
               the
               Foundation
               of
               the
               belief
               of
               Purgatory
               .
               The
               Falsity
               of
               that
               Principle
               :
               and
               the
               whole
               concluded
               .
            
          
           
             THese
             general
             Answers
             being
             dispatched
             ,
             there
             remains
             only
             now
             this
             Question
             concerning
             Purgatory
             to
             be
             discussed
             .
             
             Which
             being
             the
             
             great
             Diana
             of
             your
             Church
             ,
             no
             wonder
             you
             are
             so
             much
             displeased
             at
             his
             Lordship
             for
             speaking
             against
             it
             ;
             for
             by
             that
             means
             
               your
               craft
               is
               in
               danger
               to
               be
               set
               at
               nought
               .
            
             There
             being
             no
             Opinion
             in
             your
             Church
             which
             brings
             in
             a
             more
             constant
             revenue
             ,
             by
             
               Masses
               for
               the
               dead
            
             ,
             and
             Indulgencies
             ,
             besides
             Casualties
             ,
             and
             Deodands
             ,
             by
             dying
             persons
             ,
             or
             their
             friends
             ,
             in
             hopes
             of
             a
             speedier
             release
             out
             of
             the
             pains
             of
             Purgatory
             .
             So
             that
             if
             this
             Opinion
             were
             once
             out
             of
             Countenance
             in
             the
             world
             ,
             you
             would
             lose
             one
             of
             the
             best
             Arts
             you
             have
             of
             upholding
             the
             Grandeur
             of
             your
             Church
             .
             For
             then
             farewel
             Indulgences
             ,
             and
             years
             of
             Jubilee
             ;
             farewel
             all
             those
             rich
             Donations
             which
             are
             given
             by
             those
             at
             their
             death
             ,
             who
             hope
             by
             that
             means
             to
             get
             the
             sooner
             out
             of
             the
             Suburbs
             of
             Hell
             ,
             to
             a
             place
             of
             rest
             and
             happiness
             .
             For
             ,
             What
             Engine
             could
             possibly
             be
             better
             contrived
             to
             extort
             the
             largest
             gifts
             from
             those
             whose
             riches
             were
             as
             great
             as
             their
             sins
             ,
             than
             to
             perswade
             them
             ,
             that
             by
             that
             means
             they
             would
             be
             sooner
             delivered
             out
             of
             the
             Flames
             of
             Purgatory
             ,
             and
             need
             not
             doubt
             but
             they
             should
             come
             to
             Heaven
             at
             last
             ?
             And
             ,
             Would
             not
             they
             be
             accounted
             great
             Fools
             ,
             that
             would
             not
             live
             as
             they
             pleased
             in
             this
             world
             ,
             as
             long
             as
             they
             could
             buy
             themselves
             out
             of
             the
             pains
             of
             another
             ?
             And
             by
             this
             means
             your
             Church
             hath
             not
             only
             eaten
             ,
             but
             
               grown
               fat
               ,
               by
               the
               sins
               of
               the
               people
            
             ;
             it
             being
             truly
             observed
             by
             Spalatensis
             ,
             
             
               That
               the
               Doctrine
               of
               Purgatory
               hath
               been
               that
               which
               hath
               most
               inriched
               the
               Church
               of
            
             Rome
             ;
             which
             he
             gives
             as
             the
             reason
             of
             the
             most
             zealous
             contending
             for
             that
             Doctrine
             among
             those
             of
             your
             party
             ,
             who
             find
             so
             much
             advantage
             by
             it
             .
             And
             we
             might
             easily
             believe
             there
             was
             something
             extraordinary
             in
             it
             ,
             when
             you
             tell
             us
             ;
             
               It
               is
               therefore
               firmly
               to
               be
               believed
               by
               all
               Catholicks
               ,
            
             
             
               that
               there
               is
               a
               Purgatory
               ;
               yea
               ,
               we
               are
               as
               much
               bound
               to
               believe
               it
               ,
               as
               we
               are
               bound
               to
               believe
               (
               for
               Instance
               )
               the
               Trinity
               or
               Incarnation
               it self
               :
               because
               ,
               since
               it
               is
               defined
               by
               the
               Church
               ,
               we
               cannot
               lawfully
               ,
               or
               without
               sin
               and
               peril
               of
               damnation
               deny
               or
               question
               this
               doctrine
               .
            
             We
             had
             need
             then
             look
             to
             our selves
             ,
             who
             look
             on
             this
             Doctrine
             as
             a
             meer
             figment
             ,
             that
             hath
             no
             foundation
             at
             all
             either
             in
             
               Scripture
               ,
               Reason
            
             ,
             or
             Tradition
             of
             the
             
               Primitive
               Church
            
             ;
             but
             much
             more
             had
             you
             need
             to
             look
             to
             your selves
             ,
             who
             dare
             with
             so
             much
             confidence
             obtrude
             so
             destructive
             a
             Doctine
             to
             a
             
               Christian
               life
            
             ,
             without
             any
             evidence
             of
             the
             truth
             of
             it
             ,
             to
             be
             believed
             as
             much
             
               as
               the
               Trinity
               or
               Incarnation
               it self
            
             ;
             which
             expressions
             take
             them
             in
             the
             mildest
             sense
             you
             can
             give
             them
             ,
             carry
             a
             most
             insufferable
             boldness
             with
             them
             .
             But
             these
             are
             not
             all
             the
             bold
             words
             which
             you
             utter
             on
             this
             Subject
             ;
             for
             you
             say
             elsewhere
             ,
             
             That
             Bellarmin
             
               doth
               not
               more
               boldly
               ,
               than
               truly
               affirm
               ,
               yea
               evidently
               prove
               ,
               that
               all
               the
               Fathers
               ,
               both
               Greek
               and
               Latin
               ,
               did
               constantly
               teach
               Purgatory
               from
               the
               very
               Apostles
               times
               ,
               and
               consequently
               that
               it
               must
               be
               held
               for
               an
               Apostolical
               Tradition
               ,
               or
               nothing
               can
               be
               .
            
             So
             then
             ,
             if
             confidence
             would
             carry
             it
             ,
             we
             must
             not
             only
             tremble
             at
             the
             fears
             of
             Purgatory
             ;
             but
             we
             must
             firmly
             believe
             it
             as
             
               an
               Article
               of
               Faith
            
             ,
             and
             as
             a
             most
             undoubted
             
               Apostolical
               Tradition
            
             .
          
           
             But
             before
             we
             can
             digest
             these
             things
             ,
             we
             must
             see
             a
             little
             more
             ground
             for
             them
             ,
             than
             as
             yet
             we
             do
             ;
             
             and
             therefore
             you
             must
             be
             content
             to
             hear
             our
             reasons
             ,
             Why
             we
             neither
             look
             on
             it
             as
             a
             
               matter
               of
               Faith
            
             or
             
               Apostolical
               tradition
            
             ;
             in
             order
             to
             which
             nothing
             is
             more
             necessary
             ,
             then
             to
             enquire
             what
             you
             mean
             by
             Purgatory
             .
             For
             as
             long
             as
             you
             can
             shelter
             your selves
             under
             General
             words
             ,
             you
             think
             you
             are
             safe
             enough
             ;
             but
             when
             we
             once
             bring
             you
             to
             a
             fuller
             explication
             of
             your
             meaning
             ,
             Purgatory
             it self
             is
             not
             half
             so
             evident
             as
             those
             impostures
             are
             whereby
             you
             would
             maintain
             it
             .
             
             But
             for
             our
             clear
             understanding
             this
             Controversie
             ,
             we
             must
             find
             out
             what
             your
             Doctrine
             is
             concerning
             it
             ;
             for
             ,
             as
             confident
             as
             you
             are
             of
             it
             ,
             there
             are
             not
             a
             few
             among
             you
             who
             are
             afraid
             to
             declare
             what
             you
             mean
             by
             it
             ,
             lest
             by
             that
             means
             the
             world
             should
             see
             how
             far
             it
             is
             from
             having
             foundation
             either
             in
             Scripture
             or
             Antiquity
             .
             We
             are
             therefore
             told
             by
             some
             either
             are
             ashamed
             of
             the
             Doctrine
             it self
             ,
             or
             loth
             to
             betray
             their
             cause
             (
             who
             by
             declaring
             themselves
             )
             that
             your
             Church
             requires
             no
             more
             then
             to
             believe
             that
             there
             is
             a
             Purgatory
             ,
             for
             which
             they
             avouch
             the
             Council
             of
             Trent
             ,
             which
             only
             defines
             
               That
               the
               sound
               Doctrine
               concerning
               Purgatory
               should
               be
               taught
               .
            
             This
             was
             indeed
             necessary
             to
             be
             said
             by
             such
             who
             do
             not
             at
             all
             believe
             the
             
               Roman
               Doctrine
            
             concerning
             it
             ,
             what
             ever
             they
             pretend
             ;
             but
             rather
             agree
             with
             the
             
               Greek
               Church
            
             about
             the
             middle
             state
             of
             souls
             .
             But
             although
             the
             Council
             of
             Trent
             did
             not
             expresly
             define
             what
             they
             meant
             by
             Purgatory
             ;
             yet
             the
             sense
             of
             the
             Council
             concerning
             it
             ,
             is
             easie
             to
             be
             gathered
             from
             the
             comparing
             of
             places
             together
             in
             it
             .
             For
             the
             Council
             of
             Trent
             in
             the
             last
             Session
             when
             it
             passed
             the
             decree
             of
             Purgatory
             referrs
             us
             to
             two
             things
             ,
             by
             which
             we
             may
             fully
             understand
             the
             meaning
             of
             it
             ;
             For
             in
             the
             Preface
             to
             the
             Decree
             ,
             it
             saith
             ,
             
               That
               the
               Catholick
               Church
               had
               ,
               in
               this
               and
               former
               Oecumenical
               Councils
               ,
               taught
               that
               there
               was
               a
               Purgatory
            
             ;
             by
             which
             we
             may
             understand
             ,
             What
             this
             Purgatory
             is
             ,
             which
             was
             now
             decreed
             ,
             and
             you
             say
             ,
             we
             are
             bound
             to
             believe
             it
             as
             an
             Article
             of
             Faith.
             Now
             in
             all
             the
             former
             Decrees
             and
             Anathematisms
             of
             the
             Council
             ,
             there
             is
             no
             place
             which
             seems
             to
             concern
             the
             Doctrine
             of
             Purgatory
             ,
             so
             much
             as
             the
             thirtieth
             Anathema
             of
             the
             sixth
             Session
             in
             these
             words
             ,
             
               Si
               quis
               ita
               reatum
               poenae
               aeternae
               deleri
               dixerit
               ;
               ut
               nullus
               remaneat
               reatus
               poenae
               temporalis
               exsolvendae
               vel
               in
               hoc
               seculo
               vel
               in
               futuro
               in
               Purgatorio
               ,
               antequam
               ad
               regna
               coelorum
               aditus
               patere
               possit
               ;
               Anathema
               sit
               .
               If
               any
               one
               shall
               affirm
               that
               the
               guilt
               of
               eternal
               punishment
               is
               so
               forgiven
               ,
               as
               that
               there
               remains
               no
               guilt
               of
               temporal
               punishment
               to
               be
               paid
               ,
               either
               in
               this
               life
               ,
               or
               hereafter
               in
               Purgatory
               ;
               before
               there
               can
               be
               any
               entrance
               into
               the
               Kingdom
               of
               Heaven
               ;
               let
               them
               be
               Anathema
               .
            
             From
             whence
             it
             evidently
             follows
             ,
             that
             the
             Doctrine
             of
             Purgatory
             as
             it
             is
             taught
             by
             the
             Council
             of
             Trent
             doth
             depend
             upon
             this
             principle
             ,
             
               That
               there
               is
               a
               guilt
               of
               temporal
               punishment
               remaining
               after
               the
               sin
               is
               pardoned
               ,
               which
               temporal
               punishment
               is
               to
               be
               satisfied
               for
               ,
               either
               in
               this
               life
               ,
               or
               in
               Purgatory
               .
            
             So
             that
             all
             those
             who
             are
             in
             Purgatory
             are
             there
             on
             that
             account
             ,
             that
             they
             might
             satisfie
             the
             justice
             of
             God
             for
             the
             
               temporal
               punishment
            
             of
             sin
             .
             For
             the
             guilt
             of
             mortal
             sin
             being
             remitted
             by
             the
             merits
             of
             Christ
             ,
             the
             punishment
             is
             supposed
             still
             to
             remain
             ,
             which
             being
             exchanged
             from
             eternal
             to
             temporal
             by
             the
             keyes
             of
             the
             Church
             ,
             this
             punishment
             remains
             to
             be
             satisfied
             for
             ,
             in
             the
             pains
             of
             Purgatory
             .
             But
             this
             punishment
             being
             temporal
             ,
             the
             possibility
             of
             a
             release
             from
             them
             is
             necessarily
             supposed
             before
             the
             day
             of
             judgement
             ;
             for
             the
             Council
             of
             Trent
             in
             the
             Decree
             of
             Purgatory
             ,
             declares
             that
             the
             souls
             there
             detained
             are
             relieved
             by
             the
             
               prayers
               of
               the
               Faithful
               ,
               and
               especially
               by
               the
               sacrifice
               of
               the
               Altar
               .
               Which
               ,
            
             in
             the
             22
             Session
             ,
             it
             saith
             ,
             
               is
               offer'd
            
             pro
             defunctis
             in
             Christo
             nondum
             ad
             plenum
             purgatis
             ,
             
               for
               the
               departed
               in
               Christ
               not
               yet
               fully
               purg'd
               .
            
             So
             that
             the
             satisfaction
             of
             the
             debt
             of
             
               temporal
               punishment
               which
               remains
               when
               the
               sin
               is
               pardoned
               ,
               and
               the
               translation
               of
               souls
               from
               thence
               to
               Heaven
               by
               the
               prayers
               of
               the
               living
               and
               the
               sacrifice
               of
               the
               Mass
               ,
            
             are
             the
             main
             Foundations
             of
             the
             Doctrine
             of
             your
             Church
             concerning
             Purgatory
             .
          
           
             
             And
             this
             will
             further
             appear
             by
             the
             state
             of
             the
             Controversie
             between
             the
             Greek
             and
             
               Latin
               Church
            
             upon
             this
             Subject
             .
             For
             the
             main
             thing
             which
             
             the
             Greeks
             objected
             against
             the
             Latins
             ,
             was
             this
             temporary
             punishment
             for
             sin
             ,
             in
             a
             future
             state
             :
             For
             they
             say
             ,
             in
             their
             Apology
             delivered
             into
             the
             Council
             of
             
               Basil
               ,
               We
               own
               no
               Purgatory
               fire
               ,
               nor
               any
               temporary
               punishment
               by
               fire
               which
               shall
               have
               an
               end
               ;
               for
               we
               received
               no
               such
               thing
               by
               tradition
               ,
               nor
               doth
               the
               Eastern
               Church
               confess
               it
               .
            
             And
             afterwards
             ;
             
               We
               deny
               that
               any
               souls
               pass
               through
               this
               fire
               to
               eternal
               fire
               ;
               for
               in
               saying
               so
               ,
            
             
             
               we
               should
               weaken
               the
               consent
               of
               the
               whole
               Church
               :
               and
               it
               is
               to
               be
               fear'd
               ,
               if
               we
               should
               assert
               such
               a
               temporary
               fire
               ,
               that
               people
               would
               be
               apt
               to
               believe
               that
               all
               the
               fire
               in
               the
               other
               life
               were
               only
               temporary
               ;
               by
               which
               means
               they
               would
               fall
               into
               such
               neglect
               and
               carelesness
               ,
               that
               they
               would
               make
               the
               more
               fuel
               for
               eternal
               fire
               .
            
             And
             therefore
             they
             conclude
             ,
             
               That
               they
               neither
               have
               nor
               shall
               assert
               any
               such
               Purgatory
               fire
               .
            
             But
             you
             would
             seem
             to
             perswade
             us
             ,
             
             
               That
               the
               Contest
               between
               the
               Greeks
               and
               Latins
               was
               only
               ,
               whether
               the
               fire
               of
               Purgatory
               were
               material
               or
               no
            
             ;
             For
             you
             say
             ,
             
               The
               Greeks
               in
               the
               Council
               of
            
             Florence
             
               never
               doubted
               in
               the
               least
               measure
               ,
               nor
               denyed
               Purgatory
               it self
               ,
               but
               only
               question'd
               ,
               Whether
               the
               fire
               were
               material
               or
               metaphorical
               .
            
             But
             if
             you
             speak
             of
             those
             Greeks
             ,
             who
             held
             to
             what
             was
             generally
             received
             in
             the
             
               Greek
               Church
            
             ;
             you
             are
             very
             much
             deceived
             therein
             ,
             for
             the
             sense
             of
             the
             
               Greek
               Church
            
             was
             fully
             delivered
             by
             them
             in
             this
             Apology
             ,
             penned
             ,
             as
             is
             supposed
             ,
             by
             
               Marcus
               Ephesius
            
             but
             the
             year
             before
             at
             the
             
               Council
               of
               Basil
            
             ;
             and
             herein
             they
             not
             only
             dispute
             against
             the
             fire
             ,
             but
             against
             any
             such
             state
             of
             purgation
             after
             this
             life
             ,
             by
             the
             undergoing
             any
             temporary
             punishment
             for
             sin
             .
             For
             thus
             that
             Apology
             ends
             ;
             
               For
               these
               causes
               the
               Doctrine
               proposed
               of
               a
               Purgatory
               fire
               is
               to
               be
               cast
               out
               of
               the
               Church
               ,
            
             
             
               as
               that
               which
               tends
               to
               slacken
               the
               endeavours
               of
               the
               diligent
               ,
               and
               which
               hinders
               them
               from
               doing
               their
               utmost
               to
               purge
               themselves
               in
               this
               life
               ,
               since
               another
               purgation
               is
               expected
               after
               it
               .
            
             Is
             not
             this
             plain
             enough
             for
             their
             denyal
             of
             any
             state
             of
             purgation
             after
             this
             life
             ,
             by
             which
             men
             might
             satisfie
             for
             the
             temporary
             punishment
             of
             sin
             ,
             and
             be
             translated
             out
             of
             that
             state
             to
             the
             
               Kingdom
               of
               Heaven
            
             ?
             And
             thence
             ,
             although
             in
             the
             Bull
             of
             Vnion
             published
             by
             Eugenius
             4.
             at
             the
             concluding
             the
             
               Florentine
               Council
            
             ,
             no
             more
             was
             concluded
             ,
             
               than
               that
               those
               penitents
               who
               departed
               this
               life
               ,
               before
               they
               had
               satisfied
               for
               their
               former
               sins
               by
               worthy
               fruits
               of
               pennance
               ,
               should
               have
               their
               souls
               purged
               after
               death
               ,
            
             poenis
             purgatoriis
             ,
             
               with
               purgatory
               punishments
            
             ,
             yet
             
               Marcus
               Eugenicus
            
             utterly
             refused
             to
             subscribe
             it
             thus
             ;
             which
             certainly
             he
             would
             never
             have
             done
             if
             all
             the
             Controversie
             had
             been
             only
             ,
             
               Whether
               the
               fire
               were
               real
               or
               metaphorical
               .
            
             And
             the
             whole
             
               Greek
               Church
            
             utterly
             refused
             those
             terms
             of
             union
             ,
             
             and
             therefore
             
               Alphonsus
               à
               Castro
            
             recounts
             the
             denying
             Purgatory
             among
             the
             errours
             of
             the
             Greeks
             .
             The
             Greeks
             indeed
             do
             not
             believe
             that
             any
             souls
             enjoy
             the
             
               beatifical
               Vision
            
             before
             the
             day
             of
             Judgement
             ,
             and
             on
             that
             account
             they
             allow
             of
             
               prayer
               for
               the
               dead
            
             ,
             notwith
             any
             respect
             to
             a
             deliverance
             of
             souls
             out
             of
             purgatory
             ,
             but
             to
             the
             participation
             of
             their
             happiness
             at
             the
             
               great
               Day
            
             .
             But
             there
             is
             a
             great
             deal
             of
             difference
             between
             this
             Opinion
             ,
             and
             that
             of
             your
             Church
             ;
             for
             they
             believe
             all
             souls
             of
             believers
             to
             be
             in
             expectation
             of
             the
             
               final
               Judgement
            
             but
             without
             any
             temporary
             punishment
             for
             sin
             ,
             or
             any
             release
             from
             that
             punishment
             by
             the
             
               prayers
               of
               the
               living
            
             ,
             which
             your
             Church
             asserts
             ;
             and
             is
             the
             proper
             state
             of
             the
             Question
             concerning
             Purgatory
             .
             Which
             is
             not
             ,
             Whether
             there
             be
             any
             
               middle
               state
            
             wherein
             the
             souls
             of
             the
             Faithful
             may
             continue
             in
             expectation
             of
             the
             
               final
               consummation
            
             of
             their
             happiness
             at
             the
             
               great
               day
            
             ;
             nor
             ,
             Whether
             it
             be
             lawful
             in
             that
             sense
             for
             the
             Church
             on
             earth
             to
             
             pray
             for
             
               departed
               souls
            
             in
             order
             to
             their
             final
             justification
             at
             the
             day
             of
             Judgment
             ,
             or
             in
             St.
             Pauls
             language
             ,
             
               That
               God
               would
               have
               mercy
               on
               them
               in
               that
               day
            
             ;
             but
             ,
             Whether
             there
             be
             such
             a
             state
             ,
             wherein
             the
             souls
             of
             men
             undergo
             a
             
               temporary
               punishment
               for
               sin
            
             ,
             the
             guilt
             being
             pardoned
             ,
             out
             of
             which
             they
             may
             be
             released
             by
             the
             prayers
             of
             the
             living
             ,
             and
             translated
             from
             Purgatory
             to
             the
             
               Kingdom
               of
               Heaven
            
             ,
             before
             the
             day
             of
             Resurrection
             .
             This
             is
             the
             true
             state
             of
             the
             Question
             between
             us
             and
             the
             Church
             of
             Rome
             ;
             and
             now
             we
             come
             to
             examine
             ,
             Whether
             your
             Doctrine
             concerning
             Purgatory
             be
             either
             an
             Article
             of
             Faith
             ,
             or
             
               Apostolical
               Tradition
            
             ;
             which
             how
             confidently
             so
             ever
             you
             may
             assert
             ,
             we
             shall
             find
             your
             confidence
             built
             on
             very
             little
             reason
             .
          
           
             Which
             we
             may
             the
             easier
             believe
             ,
             since
             there
             are
             so
             many
             among
             your selves
             ,
             
             who
             do
             not
             think
             themselves
             obliged
             to
             own
             this
             Doctrine
             of
             your
             Church
             concerning
             Purgatory
             .
             Nay
             ,
             we
             have
             not
             only
             the
             confession
             of
             several
             of
             your
             party
             ,
             that
             your
             Doctrine
             of
             Purgatory
             was
             not
             known
             in
             the
             
               Primitive
               Church
            
             ,
             as
             
               Alphonsus
               à
               Castro
               ,
               Roffensis
               ,
               Polydore
               ,
               &c.
            
             and
             of
             others
             ,
             that
             it
             cannot
             be
             sufficiently
             proved
             from
             Scripture
             ,
             as
             
               Petrus
               â
               Soto
               ,
               Perionius
               ,
               Bulenger
               ,
            
             whose
             testimonies
             are
             produced
             by
             others
             ;
             but
             there
             are
             some
             persons
             of
             note
             among
             you
             ,
             who
             have
             expresly
             denied
             the
             Doctrine
             it self
             ,
             and
             confuted
             the
             pretended
             reasons
             which
             are
             given
             for
             it
             .
             
               Petrus
               Picherellus
            
             ,
             
             saith
             ,
             
               There
               is
               no
               fuel
               to
               be
               found
               in
               Scripture
               ,
               either
               to
               kindle
               or
               maintain
               the
               fire
               of
               Purgatory
            
             ;
             and
             which
             afterwards
             he
             largely
             disproves
             in
             his
             excellent
             Discourse
             
               de
               Missâ
               .
               Father
               Barns
            
             acknowledges
             ,
             
             
               That
               the
               punishment
               of
               souls
               in
               Purgatory
               ,
               is
               a
               thing
               which
               lyes
               meerly
               in
               humane
               opinion
               ,
               which
               cannot
               be
               firmly
               deduced
               from
               Scriptures
               ,
               Fathers
               ,
               or
               Councils
               .
               Yea
               ,
            
             (
             saith
             he
             ,
             
               with
               submission
               to
               better
               judgements
               )
               the
               opposite
               opinion
               seems
               more
               agreeable
               to
               them
               .
            
             But
             later
             then
             these
             ,
             you
             cannot
             but
             know
             ,
             Who
             it
             is
             here
             at
             home
             ,
             that
             hath
             not
             only
             pull'd
             down
             the
             superstructure
             ,
             but
             raced
             the
             very
             Foundations
             of
             your
             Doctrine
             of
             Purgatory
             in
             his
             discourse
             
               de
               medio
               Animarum
               statu
            
             :
             wherein
             he
             professedly
             disproves
             the
             Doctrine
             of
             your
             Church
             (
             though
             he
             is
             loath
             to
             own
             it
             to
             be
             so
             )
             in
             this
             particular
             ,
             and
             shews
             at
             large
             ,
             that
             it
             hath
             no
             foundation
             at
             all
             ,
             either
             in
             
               Scripture
               ,
               Antiquity
            
             ,
             or
             Reason
             .
             But
             if
             your
             Doctrine
             of
             Purgatory
             be
             to
             be
             believed
             as
             an
             
               Article
               of
               Faith
            
             ,
             and
             
               Apostolical
               Tradition
               if
               any
               be
            
             ;
             How
             come
             these
             differences
             among
             your selves
             about
             it
             ?
             How
             comes
             that
             Authour
             not
             to
             be
             answered
             ,
             and
             his
             reasons
             satisfied
             ?
             But
             if
             you
             be
             not
             agreed
             among
             your selves
             ,
             What
             this
             Article
             of
             Faith
             is
             ,
             you
             are
             most
             unreasonable
             men
             ,
             to
             tell
             us
             ,
             We
             are
             as
             much
             bound
             to
             believe
             it
             as
             the
             
               Trinity
               ,
               or
               Incarnation
            
             .
             We
             ask
             you
             ,
             What
             it
             is
             we
             are
             bound
             to
             believe
             ?
             You
             tell
             us
             ,
             according
             to
             the
             sense
             of
             your
             
               Church
               ,
               The
               punishment
               of
               souls
               in
               a
               future
               state
               ,
               out
               of
               which
               they
               may
               be
               delivered
               by
               the
               prayers
               of
               the
               Faithful
               ,
               and
               translated
               into
               the
               Kingdom
               of
               Heaven
            
             ;
             Another
             he
             denies
             all
             this
             ,
             and
             saith
             ,
             We
             are
             in
             effect
             only
             bound
             to
             believe
             ,
             That
             faithful
             souls
             do
             not
             enjoy
             their
             full
             happiness
             till
             the
             resurrection
             ,
             and
             that
             there
             is
             no
             deliverance
             at
             all
             out
             of
             any
             state
             in
             which
             mens
             souls
             are
             after
             death
             ,
             till
             the
             day
             of
             Judgement
             ;
             and
             that
             the
             prayers
             of
             the
             Church
             ,
             only
             respect
             that
             Day
             ;
             but
             that
             the
             former
             Doctrine
             is
             so
             far
             from
             being
             an
             Article
             of
             Faith
             ,
             that
             it
             is
             contrary
             to
             
               Scripture
               ,
               Antiquity
            
             ,
             and
             Reason
             .
             If
             such
             a
             state
             of
             expectation
             wherein
             faithful
             souls
             are
             at
             rest
             (
             but
             according
             to
             different
             degrees
             of
             grace
             which
             they
             had
             at
             their
             departure
             hence
             ,
             and
             look
             for
             the
             
             day
             of
             Resurrection
             ,
             when
             they
             shall
             have
             a
             perfect
             consummation
             of
             their
             bliss
             )
             were
             all
             the
             Purgatory
             which
             your
             Church
             asserted
             ,
             the
             breach
             might
             be
             far
             nearer
             closing
             as
             to
             this
             Article
             ,
             than
             now
             it
             is
             .
             For
             although
             we
             find
             some
             particular
             persons
             ready
             to
             give
             a
             fair
             and
             tolerable
             sense
             of
             your
             Doctrine
             herein
             ;
             yet
             we
             cannot
             be
             ignorant
             ,
             that
             the
             
               General
               apprehension
            
             and
             sense
             of
             your
             Church
             is
             directly
             contrary
             ;
             and
             those
             persons
             who
             have
             discovered
             the
             freedom
             of
             their
             judgements
             as
             to
             this
             and
             other
             particulars
             ,
             know
             how
             much
             it
             concerns
             them
             to
             keep
             a
             due
             distance
             from
             Rome
             ,
             if
             they
             would
             preserve
             the
             freedom
             of
             their
             persons
             .
             But
             you
             are
             not
             one
             of
             those
             that
             hath
             cause
             for
             any
             such
             fears
             :
             for
             what
             ever
             Bellarmin
             saith
             ,
             you
             are
             ready
             to
             swear
             to
             it
             ,
             and
             accordingly
             set
             your self
             to
             the
             defence
             of
             Purgatory
             upon
             his
             principles
             ;
             which
             are
             far
             more
             suitable
             to
             the
             Doctrine
             of
             your
             Church
             ,
             than
             to
             Scripture
             or
             Antiquity
             .
          
           
             But
             because
             this
             Controversie
             is
             not
             managed
             between
             his
             Lordship
             and
             you
             about
             the
             sense
             of
             the
             Scripture
             ,
             but
             the
             Fathers
             concerning
             it
             ;
             
             I
             must
             therefore
             enquire
             ,
             Whether
             your
             Doctrine
             of
             Purgatory
             were
             ever
             owned
             by
             the
             Fathers
             as
             an
             Article
             of
             Faith
             or
             
               Apostolical
               Tradition
            
             .
             And
             that
             I
             may
             the
             more
             fully
             clear
             it
             ,
             before
             I
             come
             to
             examine
             your
             proofs
             for
             it
             ,
             I
             shall
             lay
             down
             some
             general
             considerations
             .
          
           
             1.
             
             
               Nothing
               ought
               to
               be
               looked
               on
               as
               an
               Article
               of
               Faith
               among
               the
               Fathers
               ,
               but
               what
               they
               declare
               ,
               that
               they
               believe
               on
               the
               account
               of
               Divine
               Revelation
               .
            
             As
             to
             all
             other
             things
             which
             they
             assert
             ,
             we
             may
             look
             on
             them
             as
             
               private
               opinions
            
             of
             
               particular
               persons
            
             ,
             but
             not
             as
             such
             things
             which
             were
             received
             as
             
               Articles
               of
               Faith.
            
             For
             whatsoever
             is
             received
             as
             such
             ,
             it
             must
             be
             wholly
             on
             the
             account
             of
             
               Gods
               revealing
            
             it
             ,
             who
             only
             can
             oblige
             us
             to
             believe
             with
             that
             assent
             which
             is
             required
             to
             Faith.
             And
             if
             it
             be
             so
             as
             to
             all
             other
             things
             ,
             much
             more
             certainly
             as
             to
             the
             
               future
               state
            
             of
             souls
             ,
             of
             which
             we
             can
             know
             nothing
             certainly
             without
             
               Divine
               Revelation
            
             .
             For
             since
             the
             remission
             of
             sins
             ,
             and
             the
             happiness
             of
             the
             
               future
               life
            
             ,
             depend
             upon
             the
             goodness
             and
             mercy
             of
             God
             ,
             we
             can
             define
             nothing
             as
             to
             these
             things
             any
             further
             then
             God
             hath
             declared
             them
             .
             If
             God
             hath
             declared
             that
             remission
             of
             sins
             lyes
             in
             the
             taking
             away
             the
             obligation
             to
             punishment
             ,
             it
             will
             be
             a
             contradiction
             to
             say
             ,
             That
             he
             pardons
             those
             whom
             he
             exacts
             the
             punishment
             of
             sin
             from
             ,
             purely
             to
             satisfie
             his
             justice
             ;
             if
             he
             hath
             declared
             ,
             that
             the
             souls
             of
             the
             faithful
             are
             in
             joy
             and
             felicity
             assoon
             as
             they
             are
             delivered
             out
             of
             this
             sinful
             world
             ,
             it
             is
             impossible
             they
             should
             undergo
             
               unsufferable
               pains
            
             ,
             though
             not
             to
             eternity
             .
             I
             dispute
             not
             now
             ,
             Whether
             he
             hath
             so
             revealed
             these
             things
             ,
             but
             that
             it
             is
             impossible
             for
             any
             thing
             to
             be
             looked
             on
             as
             an
             Article
             of
             Faith
             ,
             but
             what
             hath
             clear
             
               Divine
               Revelation
            
             for
             it
             .
             And
             therefore
             ,
             although
             many
             testimonies
             of
             the
             Fathers
             might
             be
             produced
             one
             way
             or
             other
             ,
             as
             to
             these
             things
             ;
             when
             they
             speak
             only
             their
             own
             fancies
             and
             imaginations
             ,
             and
             not
             what
             God
             hath
             revealed
             ,
             they
             cannot
             ,
             all
             put
             together
             ,
             make
             the
             opinion
             they
             assert
             to
             be
             an
             Article
             of
             Faith.
             Nothing
             is
             more
             apparent
             ,
             then
             that
             the
             
               itching
               curiosity
            
             of
             humane
             nature
             to
             know
             more
             then
             God
             hath
             revealed
             ,
             concerning
             the
             future
             state
             of
             souls
             ,
             did
             betimes
             discover
             it self
             in
             the
             Church
             .
             But
             the
             strange
             diversity
             of
             these
             Imaginations
             were
             a
             sufficient
             evidence
             ,
             that
             they
             speak
             not
             by
             any
             
               certain
               rule
            
             ,
             but
             according
             to
             their
             different
             fancies
             ;
             and
             therefore
             that
             they
             did
             not
             deliver
             any
             Doctrine
             of
             Faith
             ,
             but
             only
             their
             own
             private
             opinions
             .
             If
             you
             would
             therefore
             prove
             ,
             that
             the
             Fathers
             did
             own
             Purgatory
             as
             an
             Article
             of
             Faith
             ,
             you
             must
             not
             think
             it
             enough
             to
             prove
             ,
             that
             one
             or
             two
             of
             the
             Fathers
             did
             speak
             something
             tending
             to
             it
             ,
             but
             that
             
             all
             who
             had
             occasion
             to
             mention
             it
             ,
             did
             speak
             of
             it
             as
             the
             Doctrine
             of
             the
             Church
             ,
             and
             that
             which
             came
             from
             an
             immediate
             
               Divine
               Revelation
            
             .
          
           
             2.
             
             
               There
               is
               no
               reason
               ,
               That
               should
               be
               looked
               on
               as
               an
               Article
               of
               Faith
               ,
               which
               ,
               they
               who
               seemed
               to
               assert
               it
               most
               ,
               did
               build
               on
               such
               places
               ,
               which
               they
               acknowledged
               themselves
               to
               be
               very
               obscure
               .
            
             For
             since
             they
             deduced
             it
             from
             Scripture
             ,
             it
             is
             apparent
             that
             they
             did
             not
             believe
             it
             on
             the
             account
             of
             any
             
               unwritten
               word
            
             ,
             or
             
               Divine
               Revelation
            
             conveyed
             meerly
             by
             Tradition
             ;
             and
             since
             they
             confess
             the
             places
             to
             be
             very
             difficult
             ,
             it
             is
             unreasonable
             to
             judge
             ,
             that
             they
             looked
             on
             that
             as
             a
             matter
             of
             Faith
             ,
             which
             they
             supposed
             was
             contained
             in
             them
             .
             As
             for
             instance
             ,
             St.
             Austin
             in
             several
             places
             asserts
             ,
             that
             all
             things
             necessary
             to
             be
             believed
             are
             clearly
             revealed
             in
             Scripture
             ;
             and
             withall
             he
             sayes
             ,
             
             that
             the
             place
             1
             Cor.
             3.15
             .
             
               is
               very
               difficult
               and
               obscure
            
             ,
             and
             that
             it
             is
             one
             of
             those
             places
             in
             St.
             Paul
             ,
             which
             St.
             Peter
             saith
             are
             hard
             to
             be
             understood
             ;
             and
             therefore
             it
             is
             not
             conceivable
             that
             S.
             Austin
             should
             make
             any
             thing
             a
             matter
             of
             Faith
             ,
             which
             he
             founds
             upon
             this
             place
             .
             And
             this
             is
             the
             great
             and
             almost
             only
             considerable
             Place
             ,
             which
             he
             or
             the
             rest
             of
             the
             Fathers
             did
             insist
             on
             ,
             as
             to
             the
             nature
             of
             that
             purgation
             which
             was
             to
             be
             in
             a
             future
             state
             .
          
           
             3.
             
             
               That
               cannot
               be
               looked
               on
               as
               an
               Article
               of
               Faith
               to
               such
               persons
               ,
               who
               express
               their
               own
               doubts
               concerning
               the
               truth
               of
               it
               .
            
             For
             whatever
             is
             owned
             as
             an
             Article
             of
             Faith
             by
             any
             person
             ,
             is
             thereby
             acknowledged
             to
             be
             
               firmly
               believed
            
             by
             him
             .
             Now
             upon
             our
             enquiry
             into
             the
             Fathers
             we
             shall
             find
             ,
             the
             first
             person
             who
             seemed
             to
             assert
             that
             any
             faithful
             souls
             passed
             through
             a
             
               fire
               of
               purgation
               before
               the
               day
               of
               judgement
               ,
            
             was
             St.
             Austin
             :
             but
             he
             delivers
             his
             judgement
             with
             so
             much
             fear
             and
             hesitancy
             ,
             that
             any
             one
             may
             easily
             see
             that
             he
             was
             far
             from
             making
             it
             any
             Article
             of
             Faith.
             We
             must
             consider
             then
             ,
             that
             in
             St.
             Augustin's
             time
             ,
             there
             were
             many
             ,
             who
             though
             they
             denied
             Origen's
             opinion
             as
             to
             the
             Salvation
             at
             last
             of
             all
             persons
             ;
             yet
             were
             very
             willing
             to
             believe
             it
             ,
             as
             to
             all
             those
             who
             died
             in
             the
             Communion
             of
             the
             Church
             ,
             that
             though
             they
             passed
             through
             the
             flames
             of
             Hell
             for
             their
             sins
             ,
             yet
             at
             last
             they
             should
             be
             saved
             ;
             and
             for
             this
             they
             mainly
             insisted
             on
             1
             Cor.
             3.15
             .
             where
             it
             is
             said
             ,
             
               That
               some
               should
               be
               saved
               ,
               but
               as
               by
               fire
               .
               Such
               ,
            
             say
             they
             ,
             
               build
               upon
               the
               foundation
               gold
               ,
               silver
               ,
               pretious
               stones
               ,
               who
               to
               their
               Faith
               add
               good
               works
               :
               but
               they
               ,
               hay
               ,
               wood
               ,
               and
               stubble
               ,
               whose
               life
               is
               contrary
               to
               their
               Faith
               ;
               and
               yet
               these
               latter
               ,
               they
               asserted
               should
               come
               to
               Heaven
               at
               last
               ,
               but
               they
               must
               undergo
               the
               torments
               of
               Hell
               first
               .
            
             Against
             these
             St.
             Austin
             writes
             his
             book
             
               de
               fide
               &
               operibus
            
             ,
             wherein
             he
             proves
             that
             such
             
               as
               live
               in
               sin
               shall
               be
               finally
               excluded
               the
               Kingdom
               of
               Heaven
            
             ;
             And
             when
             he
             comes
             to
             the
             interpretation
             of
             that
             place
             ,
             he
             gives
             this
             account
             of
             it
             ,
             That
             those
             who
             do
             so
             love
             Christ
             ,
             as
             rather
             to
             part
             with
             all
             things
             for
             him
             than
             to
             lose
             him
             ,
             but
             yet
             have
             too
             great
             a
             love
             to
             the
             things
             of
             the
             world
             ,
             shall
             suffer
             grief
             and
             loss
             on
             that
             account
             .
             
               Sive
               ergo
               in
               hâc
               vitâ
               tantum
               homines
               ista
               patiuntur
               ,
            
             
             
               sive
               etiam
               post
               hanc
               vitam
               talia
               quaedam
               judicia
               subsequuntur
               ;
               non
               abhorret
               ,
               quantum
               arbitror
               ,
               à
               ratione
               veritatis
               iste
               intellectus
               hujus
               sententiae
               .
               Whether
               ,
            
             saith
             he
             ,
             
               men
               suffer
               these
               things
               in
               this
               life
               ,
               or
               such
               judgements
               follow
               after
               it
               ;
               I
               suppose
               this
               sense
               of
               S.
            
             Paul
             
               's
               meaning
               is
               not
               dissonant
               from
               truth
               .
            
             So
             far
             was
             he
             from
             being
             certain
             of
             it
             ,
             that
             he
             puts
             in
             ,
             
               quantum
               arbitror
            
             ,
             as
             far
             as
             I
             suppose
             ;
             and
             yet
             he
             would
             not
             define
             ,
             whether
             that
             loss
             which
             they
             were
             to
             suffer
             were
             only
             in
             
               this
               life
            
             or
             no.
             And
             ,
             in
             his
             Enchiridion
             to
             Laurentius
             ,
             where
             he
             disputes
             the
             very
             same
             matter
             ,
             
             he
             saith
             ,
             
               Tale
               aliquid
               post
               hanc
               vitam
               fieri
               incredibile
               non
               est
               ;
               &
               utrum
               ita
               sit
               quaeri
               potest
               ,
               &
               aut
               inveniri
               aut
               latere
               ,
               Nonnullos
               fideles
               per
               ignem
               
               quendam
               purgatorium
               ,
               quanto
               magis
               minusve
               bona
               pereuntia
               dilexerunt
               ,
               tanto
               tardius
               citiusve
               salvari
               .
               It
               is
               not
               incredible
               that
               such
               a
               thing
               should
               be
               after
               this
               life
               ,
               and
               it
               may
               be
               enquired
               after
               whether
               it
               be
               found
               to
               be
               so
               or
               no
               ,
               that
               some
               faithful
               souls
               pass
               through
               a
               purging
               fire
               ,
               and
               are
               saved
               sooner
               or
               later
               according
               to
               the
               degree
               of
               their
               affection
               to
               worldly
               things
               .
            
             Will
             any
             man
             in
             his
             wits
             think
             that
             St.
             Austin
             spake
             this
             of
             any
             
               matter
               of
               Faith
            
             ,
             or
             that
             was
             generally
             received
             in
             the
             Church
             as
             an
             
               Apostolical
               Tradition
            
             ?
             Did
             he
             ever
             speak
             so
             concerning
             the
             Trinity
             or
             the
             
               Incarnation
               of
               Christ
            
             which
             you
             parallel
             with
             Purgatory
             ?
             What
             would
             men
             have
             thought
             of
             him
             ,
             if
             he
             had
             said
             of
             either
             of
             those
             Articles
             ,
             
               It
               is
               not
               incredible
               they
               may
               be
               true
               ,
            
             and
             
               it
               may
               be
               enquired
               into
               whether
               they
               be
               or
               no
               ?
            
             Whatever
             then
             St.
             Austins
             private
             opinion
             was
             ,
             we
             see
             he
             delivers
             it
             modestly
             and
             doubtfully
             ,
             not
             obtruding
             it
             as
             an
             Article
             of
             Faith
             ,
             or
             
               Apostolical
               Tradition
               if
               any
               be
            
             .
             And
             the
             very
             same
             he
             repeats
             in
             his
             Answer
             to
             the
             first
             Question
             of
             Dulcitius
             ;
             so
             that
             this
             was
             all
             that
             ever
             he
             asserted
             as
             to
             this
             Controversie
             .
             What
             you
             offer
             to
             the
             contrary
             from
             other
             places
             of
             St.
             Austin
             shall
             be
             considered
             in
             its
             due
             place
             .
          
           
             4.
             
             
               Where
               any
               of
               the
               Fathers
               build
               any
               Doctrine
               upon
               the
               sense
               of
               doubtful
               places
               of
               Scripture
               ,
               we
               have
               no
               further
               reason
               to
               believe
               that
               Doctrine
               ,
               then
               we
               have
               to
               believe
               that
               it
               is
               the
               meaning
               of
               those
               places
               .
            
             So
             that
             in
             this
             case
             the
             enquiry
             is
             taken
             off
             from
             the
             judgement
             of
             the
             Fathers
             ,
             and
             fixed
             upon
             the
             sense
             of
             the
             Scriptures
             which
             they
             and
             we
             both
             rely
             upon
             .
             For
             since
             they
             pretend
             themselves
             to
             no
             greater
             evidence
             of
             the
             truth
             of
             the
             Doctrine
             then
             such
             places
             do
             afford
             :
             it
             is
             the
             greatest
             reason
             that
             the
             argument
             to
             perswade
             us
             be
             not
             the
             testimony
             of
             the
             Father
             ,
             but
             the
             evidence
             of
             the
             place
             it self
             .
             Unless
             it
             be
             evident
             some
             other
             way
             ,
             that
             there
             was
             an
             universal
             Tradition
             in
             the
             Church
             from
             the
             Apostles
             times
             concerning
             it
             ,
             and
             that
             the
             only
             design
             of
             the
             Father
             was
             ,
             to
             apply
             some
             particular
             place
             to
             it
             .
             But
             then
             such
             a
             Tradition
             must
             be
             cleared
             from
             something
             else
             ,
             besides
             the
             sense
             of
             some
             ambiguous
             places
             of
             Scripture
             ,
             and
             that
             Tradition
             manifested
             to
             be
             Vniversal
             both
             as
             to
             time
             and
             place
             .
          
           
             These
             things
             being
             premised
             ,
             
             I
             now
             come
             particularly
             to
             examine
             the
             evidence
             you
             bring
             ,
             
               That
               all
               the
               Fathers
               both
               Greek
               and
               Latin
               did
               constantly
               teach
               Purgatory
               from
               the
               Apostles
               times
               ,
               and
               consequently
               that
               it
               must
               be
               held
               for
               an
               Apostolical
               Tradition
               or
               nothing
               can
               be
               .
            
             And
             as
             you
             follow
             Bellarmin
             in
             your
             way
             of
             proving
             it
             ,
             so
             must
             I
             follow
             you
             ;
             and
             he
             divides
             his
             proofs
             you
             say
             into
             two
             ranks
             .
             First
             ,
             
               Such
               who
               affirm
               prayer
               for
               the
               dead
               .
            
             2.
             
             
               Such
               who
               in
               the
               successive
               ages
               of
               the
               Church
               did
               expresly
               affirm
               Purgatory
               .
            
             First
             ,
             with
             those
             
               who
               affirm
               prayer
               for
               the
               dead
            
             ;
             
             Which
             (
             you
             say
             )
             
               doth
               necessarily
               infer
               Purgatory
               ,
               whatever
               the
               Bishop
               vainly
               insinuates
               to
               the
               contrary
               .
            
             The
             Question
             then
             between
             us
             is
             ,
             Whether
             that
             prayer
             for
             the
             dead
             which
             was
             used
             in
             the
             
               ancient
               Church
            
             ,
             doth
             necessarily
             inferr
             that
             Purgatory
             was
             then
             acknowledged
             ?
             This
             you
             affirm
             ;
             for
             ,
             say
             you
             ,
             
               If
               there
               were
               no
               other
               place
               ,
               or
               condition
               of
               being
               for
               departed
               souls
               ,
               but
               either
               Heaven
               or
               Hell
               ,
               surely
               it
               were
               a
               vain
               thing
               to
               pray
               for
               the
               dead
               ;
               especially
               to
               pray
               for
               the
               remission
               of
               their
               sins
               ,
               or
               for
               their
               refreshment
               ,
               ease
               ,
               rest
               ,
               relaxation
               of
               their
               pains
               ,
               as
               Ancients
               most
               frequently
               do
               .
               From
               whence
               ,
            
             you
             add
             ,
             
               that
               Purgatory
               is
               so
               undenyably
               proved
               ,
               that
               the
               Relator
               finding
               nothing
               himself
               sufficient
               to
               Answer
               ,
               was
               forced
               to
               put
               us
               off
               to
               the
               late
               Primate
               of
            
             Armagh
             
               's
               Answer
               to
               the
               Jesuits
               Challenge
               .
            
             Which
             ,
             you
             say
             ,
             
               You
               have
               perused
               ,
               and
               find
               only
               there
               ,
               that
               the
               Authour
               proves
               that
               which
               none
               of
               you
               deny
               ,
            
             viz.
             
               That
               the
               prayers
               and
               commemorations
               used
               for
               the
               dead
               had
               reference
               to
               more
               souls
               than
               those
               in
               Purgatory
               .
               
               But
               ,
            
             you
             attempt
             to
             prove
             ,
             
               That
               the
               nature
               and
               kind
               of
               those
               prayers
               do
               imply
               that
               they
               were
               intended
               for
               other
               ends
               ,
               than
               meerly
               that
               the
               body
               might
               be
               glorified
               as
               well
               as
               the
               soul
               ,
               and
               to
               praise
               God
               for
               the
               final
               happy
               end
               of
               the
               deceased
               :
               Whereas
               that
               Answerer
               of
               the
               Jesuite
               would
               ,
            
             you
             say
             ,
             
               by
               his
               allegations
               insinuate
               to
               the
               Reader
               a
               conceit
               ,
               that
               it
               was
               used
               only
               for
               those
               two
               reasons
               and
               no
               other
               ;
               Which
               ,
            
             you
             say
             ,
             
               you
               must
               needs
               avouch
               to
               be
               most
               loudly
               untrue
               ,
               and
               so
               manifestly
               contrary
               to
               the
               Doctrine
               and
               practise
               of
               the
               Fathers
               as
               nothing
               can
               be
               more
               .
            
             A
             high
             charge
             against
             two
             most
             Reverend
             and
             
               learned
               Primates
            
             together
             :
             against
             the
             one
             ,
             
               as
               not
               being
               able
               to
               Answer
               ,
               and
               therefore
               turning
               it
               off
               to
               the
               other
            
             ;
             against
             the
             other
             ,
             
               for
               publishing
               most
               loud
               untruths
               ,
               instead
               of
               giving
               a
               true
               account
               of
               the
               grounds
               of
               the
               Churches
               practise
               .
            
             It
             seems
             ,
             you
             thought
             it
             not
             honour
             enough
             to
             overcome
             one
             ,
             unless
             you
             led
             the
             other
             in
             triumph
             also
             ;
             but
             you
             do
             neither
             of
             them
             ,
             but
             only
             in
             your
             own
             fancy
             and
             imagination
             .
             And
             never
             had
             you
             less
             cause
             to
             give
             out
             such
             big
             words
             then
             here
             ,
             unless
             it
             were
             to
             amuse
             the
             spectatours
             that
             they
             might
             not
             see
             how
             you
             fall
             before
             them
             .
             For
             it
             was
             not
             the
             least
             distrust
             of
             his
             sufficiency
             to
             Answer
             ,
             which
             made
             his
             Lordship
             to
             put
             it
             oft
             to
             the
             Primate
             of
             Armagh
             ,
             but
             because
             he
             was
             prevented
             in
             it
             by
             him
             ,
             Who
             ,
             (
             as
             he
             truly
             saith
             )
             
               had
               very
               learnedly
               and
               at
               large
               set
               down
               other
               reasons
               which
               the
               Ancients
               gave
               for
               prayer
               for
               the
               dead
               without
               any
               intention
               to
               free
               them
               from
               Purgatory
               .
            
             Which
             are
             not
             only
             different
             from
             ,
             but
             inconsistent
             with
             ,
             the
             belief
             of
             Purgatory
             ;
             for
             the
             clearing
             of
             which
             ,
             and
             vindicating
             my
             
               Lord
               Primate
            
             from
             your
             calumnies
             rather
             then
             answers
             ,
             it
             will
             be
             necessary
             to
             give
             a
             brief
             account
             of
             his
             Discourse
             on
             that
             subject
             .
             
             He
             tells
             us
             therefore
             at
             first
             ,
             That
             we
             are
             here
             prudently
             to
             distinguish
             the
             
               Original
               institution
               of
               the
               Church
            
             ,
             from
             the
             
               private
               opinions
            
             of
             
               particular
               Doctors
            
             ,
             which
             waded
             further
             herein
             then
             the
             general
             intendment
             of
             the
             Church
             did
             give
             them
             warrant
             .
             Now
             he
             evidently
             proves
             that
             the
             
               memorials
               ,
               oblations
            
             ,
             and
             prayers
             made
             for
             the
             dead
             at
             the
             beginning
             had
             reference
             to
             such
             as
             rested
             from
             their
             labours
             ,
             and
             not
             unto
             any
             souls
             which
             were
             thought
             to
             be
             tormented
             in
             that
             
               Vtopian
               Purgatory
            
             ,
             whereof
             there
             was
             no
             news
             stirring
             in
             those
             dayes
             .
             This
             he
             gathers
             first
             by
             the
             practise
             of
             the
             ancient
             Christians
             laid
             down
             by
             the
             Authour
             of
             the
             Commentaries
             on
             Job
             ,
             who
             saith
             ,
             The
             memorials
             of
             the
             Saints
             were
             observed
             as
             a
             memorial
             of
             rest
             to
             the
             souls
             departed
             ,
             and
             that
             they
             therein
             rejoyced
             for
             their
             refreshing
             .
             St.
             Cyprian
             saith
             ,
             they
             offered
             Sacrifices
             for
             them
             ,
             whom
             he
             acknowledgeth
             to
             have
             received
             of
             the
             Lord
             Palms
             and
             Crowns
             ;
             and
             in
             the
             Authour
             of
             the
             
               Ecclesiastical
               Hierarchy
            
             ,
             the
             party
             deceased
             is
             described
             by
             him
             to
             have
             departed
             this
             life
             
               replenished
               with
               Divine
               joy
               ,
               as
               now
               not
               fearing
               any
               change
               to
               worse
               ,
               being
               come
               unto
               the
               end
               of
               all
               his
               labours
               ,
               and
               publickly
               pronounced
               to
               be
               a
               happy
               man
               ,
               and
               admitted
               into
               the
               society
               of
               the
               Saints
            
             ;
             and
             yet
             the
             Bishop
             prayes
             ,
             that
             
               God
               would
               forgive
               him
               all
               his
               sins
               he
               had
               committed
               through
               humane
               infirmity
               ,
               and
               bring
               him
               into
               the
               light
               and
               band
               of
               the
               living
               ,
               into
               the
               bosoms
               of
            
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             ,
             
               into
               the
               place
               from
               whence
               pain
               ,
               and
               sorrow
               ,
               and
               sighing
               flyeth
               .
            
             And
             Saint
             Chrysostom
             shews
             that
             the
             funeral
             Ordinances
             of
             the
             Church
             were
             appointed
             to
             admonish
             the
             living
             ,
             that
             the
             parties
             deceased
             were
             
               in
               a
               state
               of
               joy
               and
               not
               of
               grief
            
             ;
             and
             therefore
             they
             sung
             at
             the
             
               Burial
               ,
               Return
               my
               soul
               to
               thy
               rest
               ,
               for
               the
               Lord
               hath
               dealt
               bountifully
               with
               thee
               .
            
             And
             this
             he
             proves
             likewise
             from
             the
             
               Ancient
               Liturgies
            
             ,
             wherein
             prayers
             are
             made
             for
             all
             
               Saints
               ,
               Patriarchs
               ,
               Prophets
               ,
               Apostles
               ,
               Martyrs
               ,
            
             and
             others
             .
             And
             S.
             Ambrose
             ,
             after
             
             he
             had
             said
             ,
             That
             Valentinian
             and
             Gratian
             
               were
               both
               blessed
               ,
               and
               enjoyed
               the
               pleasures
               of
               everlasting
               life
            
             ;
             and
             yet
             subjoyns
             his
             Orizons
             for
             them
             .
             Thus
             he
             prayes
             for
             
               Theodosius
               ,
               of
               whom
               he
               had
               said
               ,
               That
               he
               enjoyes
               everlasting
               light
               ,
               and
               continual
               tranquillity
               :
            
             And
             so
             for
             his
             Brother
             Satyrus
             ,
             when
             he
             had
             pronounced
             of
             him
             before
             ,
             
               That
               he
               had
               entred
               into
               the
               Kingdom
               of
               Heaven
               .
            
             The
             same
             doth
             
               Gregory
               Nazianzen
            
             for
             his
             Brother
             Caesarius
             .
             Now
             ,
             Is
             it
             possible
             you
             should
             think
             that
             Prayer
             for
             the
             Dead
             ,
             as
             used
             in
             the
             the
             Ancient
             Church
             ,
             doth
             necessarily
             inferr
             Purgatory
             ;
             when
             they
             who
             made
             these
             Prayers
             ,
             did
             suppose
             the
             persons
             they
             made
             them
             for
             ,
             to
             be
             at
             rest
             ,
             and
             in
             joy
             ,
             and
             in
             the
             
               Kingdom
               of
               Heaven
            
             ?
             And
             I
             hope
             that
             is
             a
             different
             state
             from
             that
             of
             Purgatory
             .
             Therefore
             you
             see
             ,
             it
             is
             not
             barely
             proved
             ,
             that
             some
             different
             accounts
             are
             given
             of
             Prayer
             for
             the
             Dead
             ,
             but
             such
             as
             are
             exclusive
             of
             it
             ,
             and
             those
             such
             as
             appear
             from
             the
             eldest
             times
             of
             the
             Church
             ,
             when
             such
             Prayers
             were
             used
             .
             Now
             ,
             having
             thus
             shewed
             ,
             for
             whom
             these
             Prayers
             were
             made
             ,
             he
             proceeds
             to
             shew
             ,
             of
             what
             kinds
             they
             were
             ,
             whereof
             ,
             he
             saith
             ,
             
             
               some
               were
               Eucharistical
            
             for
             the
             blessed
             estate
             of
             the
             party
             deceased
             ;
             others
             deprecatory
             ,
             and
             petitory
             ,
             that
             God
             would
             forgive
             him
             
               his
               sins
            
             ,
             keep
             him
             from
             Hell
             ,
             and
             place
             him
             in
             the
             
               Kingdom
               of
               Heaven
            
             :
             which
             ,
             though
             at
             first
             well
             meant
             ,
             were
             turned
             to
             an
             ill
             use
             afterwards
             ,
             when
             these
             intercessions
             began
             once
             to
             be
             applied
             not
             only
             to
             the
             good
             ,
             but
             evil
             livers
             also
             ,
             unto
             whom
             by
             the
             first
             Institution
             they
             were
             never
             intended
             .
             And
             he
             at
             large
             proves
             by
             very
             many
             examples
             ,
             
             that
             the
             primary
             Intention
             of
             the
             Church
             in
             her
             supplications
             for
             the
             Dead
             ,
             was
             ,
             That
             the
             whole
             man
             (
             not
             the
             soul
             separated
             only
             )
             might
             receive
             
               publick
               remission
            
             of
             sins
             ,
             and
             a
             solemn
             acquittal
             in
             the
             judgement
             of
             that
             great
             Day
             ,
             and
             so
             obtain
             both
             a
             full
             escape
             from
             all
             the
             consequences
             of
             sin
             ,
             and
             a
             perfect
             consummation
             of
             bliss
             and
             happiness
             .
             And
             of
             this
             nature
             he
             shews
             afterwards
             were
             the
             Prayers
             of
             the
             Church
             used
             in
             Epiphanius
             his
             time
             ,
             which
             Aërius
             was
             condemned
             for
             rejecting
             of
             ;
             and
             he
             plainly
             proves
             ,
             
             that
             the
             Church
             of
             Rome
             comes
             nearer
             the
             Opinion
             of
             Aërius
             ,
             than
             they
             would
             seem
             to
             do
             .
             For
             they
             agree
             with
             Aërius
             ,
             in
             rejecting
             that
             kind
             of
             praying
             and
             offering
             for
             the
             Dead
             ,
             which
             was
             used
             in
             the
             Church
             at
             that
             time
             ;
             which
             was
             for
             such
             as
             were
             believed
             to
             be
             in
             bliss
             .
             For
             ,
             since
             the
             Romanists
             say
             ,
             That
             without
             the
             supposition
             of
             Purgatory
             ,
             Prayer
             for
             the
             Dead
             would
             be
             unprofitable
             ,
             and
             at
             that
             time
             the
             souls
             they
             prayed
             for
             ,
             are
             supposed
             to
             be
             already
             in
             bliss
             ;
             therefore
             they
             do
             as
             much
             condemn
             those
             Prayers
             for
             the
             Dead
             ,
             which
             were
             then
             used
             ,
             as
             Aërius
             did
             .
             And
             it
             is
             very
             strange
             ,
             if
             the
             releasing
             of
             souls
             out
             of
             Purgatory
             ,
             had
             been
             any
             ground
             then
             of
             
               praying
               for
               the
               Dead
            
             ,
             that
             Epiphanius
             ,
             among
             all
             his
             far-fetcht
             Reasons
             ,
             should
             never
             assign
             that
             ,
             which
             you
             think
             to
             be
             the
             only
             proper
             ground
             of
             such
             Prayers
             .
             Thus
             we
             see
             ,
             what
             was
             the
             general
             Intention
             of
             the
             Church
             in
             those
             Prayers
             which
             were
             made
             for
             the
             Dead
             ,
             and
             how
             far
             this
             was
             from
             inferring
             Purgatory
             .
          
           
             But
             besides
             this
             ,
             
             there
             were
             several
             
               particular
               Opinions
            
             among
             the
             Ancient
             Fathers
             touching
             the
             place
             and
             condition
             of
             
               souls
               separated
            
             from
             their
             bodies
             :
             
             and
             according
             to
             the
             several
             apprehensions
             which
             they
             had
             thereof
             ,
             they
             made
             different
             interpretations
             and
             applications
             of
             the
             Vse
             of
             praying
             for
             the
             Dead
             ;
             whose
             particular
             intentions
             and
             devotions
             in
             that
             kind
             ,
             must
             of
             necessity
             therefore
             be
             distinguished
             from
             the
             general
             intention
             of
             the
             whole
             Church
             .
             Thus
             there
             were
             two
             Opinions
             much
             in
             vogue
             among
             many
             of
             the
             
               Fathers
               ,
               viz.
               of
               souls
               being
               kept
               in
               secret
               receptacles
               till
               the
               day
               of
               resurrection
               ,
            
             and
             the
             
               purging
               of
               them
               in
               the
               fire
               of
               conflagration
               at
               
               the
               day
               of
               judgement
            
             ;
             of
             which
             Opinion
             were
             not
             only
             S.
             Augustin
             ,
             but
             
               Origen
               ,
               Lactantius
            
             ,
             S.
             Hilary
             .
             S.
             Ambrose
             ,
             and
             others
             .
             Now
             according
             to
             these
             Opinions
             they
             interpreted
             the
             Vse
             of
             praying
             for
             the
             Dead
             .
             And
             thence
             S.
             Augustin
             saith
             ,
             
             
               That
               the
               oblations
               and
               alms
               usually
               offered
               in
               the
               Church
               for
               all
               the
               Dead
               that
               received
               Baptism
               ,
               were
               thanksgivings
               for
               such
               as
               were
               very
               good
               ,
               propitiations
               for
               such
               as
               were
               not
               very
               bad
               ;
               but
               as
               for
               such
               as
               were
               very
               evil
               ,
               although
               they
               were
               no
               helps
               of
               the
               Dead
               ,
               yet
               were
               they
               some
               kind
               of
               consolations
               of
               the
               Living
            
             ;
             but
             this
             was
             only
             a
             private
             exposition
             of
             the
             Churches
             meaning
             in
             her
             Prayers
             ,
             because
             it
             is
             not
             to
             be
             found
             in
             the
             writings
             of
             the
             former
             Fathers
             ;
             and
             ,
             because
             it
             suiteth
             not
             well
             with
             the
             general
             practice
             of
             the
             Church
             ,
             which
             it
             intendeth
             to
             interpret
             .
             For
             it
             is
             somewhat
             too
             harsh
             an
             interpretation
             ,
             to
             imagine
             that
             one
             and
             the
             same
             act
             of
             praying
             ,
             should
             be
             a
             petition
             for
             some
             ,
             and
             for
             others
             only
             a
             thanksgiving
             .
             Some
             other
             private
             Opinions
             there
             were
             besides
             these
             ,
             as
             that
             of
             Theophylact
             ,
             That
             
               God
               did
               not
               alwaies
               cast
               grievous
               sinners
               into
               Hell
               ,
               but
               that
               the
               Prayers
               of
               the
               Church
               might
               keep
               them
               from
               being
               cast
               into
               Hell
            
             ;
             
             another
             ,
             
               That
               an
               augmentation
               of
               Glory
               might
               be
               procured
               for
               the
               Saints
               ,
            
             and
             either
             a
             total
             deliverance
             ,
             or
             a
             diminution
             of
             torment
             at
             least
             ,
             obtained
             for
             the
             wicked
             ;
             
             to
             which
             S.
             Chrysostom
             and
             others
             incline
             .
             Besides
             ,
             there
             were
             different
             Opinions
             concerning
             the
             benefit
             which
             the
             Dead
             received
             ;
             by
             the
             Prayers
             of
             the
             Living
             .
             For
             the
             Authour
             of
             the
             Questions
             and
             Answers
             in
             
               Justin
               Martyrs
               work
               's
               ,
               Gregory
               Nazianzen
               ,
               Theodoret
               ,
               Diodorus
               Tarsensis
               ,
            
             
             and
             S.
             Hierom
             ,
             all
             conclude
             that
             there
             is
             no
             release
             to
             the
             expected
             for
             the
             sins
             of
             those
             who
             were
             dead
             .
             But
             others
             supposed
             ,
             the
             Dead
             might
             receive
             profit
             by
             the
             Prayers
             of
             the
             Living
             ,
             either
             for
             be
             remission
             of
             their
             sins
             ,
             or
             the
             ceasing
             of
             their
             punishment
             ;
             but
             they
             were
             not
             agreed
             as
             to
             the
             nature
             of
             the
             sins
             ,
             which
             might
             be
             pardoned
             ,
             or
             the
             manner
             of
             the
             benefit
             which
             they
             received
             ,
             whether
             their
             punishment
             were
             only
             lessened
             ,
             or
             at
             last
             extinguished
             .
             And
             
               Stephanus
               Gobarus
            
             in
             Photius
             ,
             tells
             us
             ,
             That
             though
             some
             held
             these
             things
             ,
             yet
             the
             true
             sentence
             of
             the
             Church
             was
             ,
             
               That
               none
               at
               all
               was
               freed
               from
               punishment
               .
            
             But
             ,
             that
             still
             this
             was
             a
             Question
             in
             the
             Church
             ,
             Whether
             the
             Dead
             received
             profit
             by
             the
             Prayers
             of
             the
             Living
             ,
             that
             
               learned
               Authour
            
             more
             at
             large
             proves
             ;
             but
             my
             design
             is
             only
             to
             give
             a
             very
             brief
             extract
             of
             his
             discourse
             ,
             that
             you
             may
             from
             thence
             see
             ,
             how
             far
             ,
             by
             the
             Intention
             of
             the
             Church
             in
             
               praying
               for
               the
               Dead
            
             ,
             you
             are
             from
             gathering
             the
             necessary
             belief
             of
             Purgatory
             .
          
           
             And
             by
             this
             a
             full
             Answer
             is
             given
             to
             what
             you
             object
             
               concerning
               the
               practice
               of
               the
               Fathers
               ,
            
             
             
               to
               pray
               for
               the
               soul
               ,
               and
               not
               the
               body
               ;
               and
               that
               when
               we
               pray
               for
               them
               ,
            
             
             
               they
               receive
               ease
               ,
               comfort
               ,
               and
               refreshment
               by
               our
               Prayers
               ,
               and
               that
               they
               obtain
               pardon
               ,
               and
               mercy
               ,
               and
               deliverance
               from
               pain
               for
               them
               ,
               and
               that
               by
               the
               help
               of
               our
               Prayers
               they
               are
               brought
               to
               eternal
               rest
               and
               happiness
               .
            
             But
             all
             this
             falls
             short
             of
             your
             purpose
             ,
             unless
             you
             can
             prove
             that
             any
             of
             them
             either
             believed
             or
             prayed
             that
             any
             such
             ease
             and
             refreshment
             were
             obtained
             by
             the
             Prayers
             of
             the
             Living
             before
             the
             day
             of
             Resurrection
             .
             That
             they
             prayed
             ,
             
               That
               God
               would
               have
               mercy
               upon
               them
               in
               that
               day
               ,
            
             we
             deny
             not
             ,
             which
             implies
             
               ease
               ,
               comfort
               ,
               refreshment
               ,
               pardon
               ,
               deliverance
               from
               pain
               ,
            
             and
             
               eternal
               happiness
            
             ;
             but
             then
             all
             this
             referrs
             not
             to
             any
             purgatory-pains
             ,
             which
             they
             had
             undergone
             before
             ,
             but
             those
             
               eternal
               pains
            
             which
             their
             sins
             deserved
             ,
             if
             God
             should
             deal
             in
             justice
             with
             them
             .
             We
             grant
             then
             ,
             that
             supplications
             and
             intercessions
             were
             used
             in
             the
             Church
             for
             the
             Dead
             ,
             but
             we
             say
             ,
             They
             did
             respect
             by
             the
             intention
             of
             the
             Church
             the
             day
             of
             judgement
             ,
             and
             Gods
             final
             justification
             of
             them
             by
             his
             sentence
             at
             that
             
             day
             .
             For
             the
             Scriptures
             (
             as
             my
             
               Lord
               Primate
            
             truly
             saith
             )
             every
             where
             do
             point
             out
             ,
             that
             
               great
               day
            
             to
             us
             ,
             as
             the
             day
             wherein
             
               mercy
               and
               forgiveness
               ,
               rest
               and
               refreshing
               ,
               joy
               and
               gladness
               ,
               redemption
               and
               salvation
               ,
            
             
             
               rewards
               and
               Crowns
            
             ,
             shall
             be
             bestowed
             upon
             all
             
               Gods
               Children
            
             ,
             2
             Tim.
             1.16.18
             .
             1
             Cor.
             1.8
             .
             Act.
             3.19
             .
             2
             Thes.
             1.6
             ,
             7.
             
             Phil.
             2.19
             .
             1
             Thes.
             2.16
             .
             1
             Pet.
             1.5
             .
             1
             Cor.
             5.5
             .
             Ephes.
             4.30
             .
             Luk.
             21.28
             2
             Tim.
             4.8
             .
             Luk.
             14.14
             .
             From
             whence
             it
             is
             no
             improbable
             deduction
             ,
             that
             even
             the
             souls
             of
             good
             men
             ,
             do
             not
             enjoy
             their
             full
             and
             compleat
             felicity
             ,
             till
             the
             great
             day
             :
             not
             that
             they
             either
             sleep
             or
             undergo
             any
             
               Purgatory
               pains
            
             ;
             but
             that
             they
             are
             at
             rest
             from
             their
             labours
             ,
             and
             in
             a
             blessed
             condition
             ,
             but
             still
             waiting
             with
             a
             solicitous
             expectation
             for
             the
             glorious
             Coming
             of
             Christ
             ,
             that
             they
             may
             then
             receive
             the
             reward
             prepared
             for
             them
             before
             the
             beginning
             of
             the
             world
             .
             But
             ,
             Whether
             those
             souls
             be
             in
             Heaven
             (
             as
             it
             notes
             a
             place
             ,
             and
             not
             a
             state
             )
             whether
             the
             degrees
             of
             their
             happiness
             be
             proportionable
             (
             till
             the
             
               great
               day
            
             )
             to
             the
             degrees
             of
             grace
             ,
             which
             they
             had
             when
             they
             left
             the
             world
             ,
             are
             Questions
             of
             more
             curiosity
             ,
             than
             necessity
             to
             be
             resolved
             .
             But
             ,
             as
             long
             as
             the
             Scripture
             doth
             insist
             so
             much
             on
             the
             proceedings
             of
             the
             great
             day
             ,
             both
             as
             to
             rewards
             and
             punishments
             ,
             we
             do
             not
             condemn
             the
             practice
             of
             the
             
               Ancient
               Church
            
             in
             those
             prayers
             which
             did
             thus
             respect
             the
             day
             of
             Resurrection
             .
             If
             any
             of
             the
             Fathers
             had
             any
             particular
             Opinions
             concerning
             the
             state
             of
             the
             Dead
             ,
             and
             of
             the
             benefit
             which
             came
             to
             them
             by
             the
             Prayers
             of
             the
             Living
             ;
             we
             are
             no
             more
             concerned
             to
             defend
             them
             ,
             than
             you
             are
             to
             defend
             those
             whom
             you
             acknowledge
             to
             hold
             ,
             that
             no
             souls
             did
             enjoy
             the
             
               beatifical
               vision
            
             before
             the
             day
             of
             judgement
             ,
             against
             whom
             Bellarmin
             and
             others
             dispute
             at
             large
             .
             Since
             you
             therefore
             confess
             your selves
             that
             some
             of
             the
             greatest
             of
             the
             Fathers
             did
             for
             many
             ages
             hold
             erroneous
             Opinions
             crncerning
             the
             state
             of
             the
             Dead
             ,
             With
             what
             reason
             can
             you
             press
             us
             with
             the
             Testimonies
             of
             those
             whom
             you
             refuse
             your selves
             ?
             And
             since
             they
             had
             so
             many
             different
             Opinions
             concerning
             the
             state
             of
             souls
             ,
             it
             seems
             strange
             that
             none
             of
             them
             (
             at
             least
             till
             S.
             Augustin's
             time
             )
             should
             hit
             upon
             such
             a
             state
             of
             Purgation
             ,
             whereby
             they
             might
             be
             freed
             from
             pains
             before
             the
             day
             of
             judgement
             .
             And
             yet
             we
             find
             not
             one
             of
             them
             ,
             which
             did
             so
             much
             as
             dream
             of
             that
             Purgatory
             which
             you
             call
             
               the
               upper
               Region
               of
               Hell
            
             ;
             or
             of
             any
             punishment
             ,
             which
             they
             who
             dyed
             in
             favour
             with
             God
             ,
             should
             undergo
             between
             death
             and
             judgement
             ,
             out
             of
             which
             they
             might
             be
             delivered
             by
             the
             Prayers
             of
             the
             Living
             .
             Many
             of
             them
             indeed
             supposed
             that
             souls
             were
             kept
             in
             
               secret
               receptacles
            
             ;
             but
             they
             were
             far
             from
             asserting
             that
             they
             underwent
             at
             all
             any
             pains
             equal
             to
             the
             damned
             ,
             much
             less
             that
             any
             souls
             were
             translated
             thence
             to
             glory
             upon
             the
             intercessions
             made
             for
             them
             ;
             others
             supposed
             that
             the
             souls
             of
             all
             good
             men
             were
             at
             last
             to
             pass
             thorow
             the
             fire
             of
             conflagration
             at
             the
             day
             of
             judgement
             ;
             others
             ,
             that
             the
             souls
             of
             wicked
             men
             might
             either
             escape
             ,
             or
             have
             their
             torments
             mitigated
             ;
             but
             all
             this
             while
             your
             Purgatory
             was
             unthought
             of
             ,
             and
             was
             not
             conceived
             till
             afterwards
             ,
             through
             the
             ignorance
             and
             superstition
             of
             some
             ,
             countenanced
             by
             pretended
             apparitions
             and
             visions
             of
             souls
             departed
             ,
             till
             at
             last
             it
             grew
             to
             be
             one
             of
             the
             favourite-Opinions
             of
             the
             
               Roman
               Church
            
             .
             From
             whence
             it
             may
             easily
             appear
             ,
             how
             very
             much
             you
             were
             deceived
             ,
             when
             you
             would
             inferre
             ,
             because
             Prayer
             for
             the
             Dead
             ,
             as
             it
             is
             now
             used
             in
             the
             
               Roman
               Church
            
             ,
             doth
             necessarily
             suppose
             Purgatory
             ;
             therefore
             it
             must
             do
             so
             in
             the
             
               Ancient
               Church
            
             :
             for
             ,
             although
             we
             should
             grant
             the
             same
             Prayers
             to
             be
             still
             used
             ,
             yet
             since
             they
             are
             used
             for
             a
             quite
             different
             intent
             ,
             that
             may
             be
             supposed
             by
             you
             ,
             which
             was
             not
             at
             all
             supposed
             by
             them
             ,
             nor
             could
             be
             
             inferred
             from
             what
             they
             did
             .
             And
             yet
             it
             is
             plain
             ,
             that
             in
             some
             cases
             ,
             you
             have
             changed
             the
             Prayers
             for
             the
             Saints
             ,
             into
             Prayers
             to
             them
             :
             For
             ,
             whereas
             in
             the
             old
             
               Gregorian
               Sacramentary
            
             ,
             it
             was
             ,
             
               Grant
               unto
               us
               O
               Lord
               ,
               that
               this
               oblation
               may
               profit
               the
               soul
               of
               thy
               servant
            
             Leo
             ;
             
             in
             the
             latter
             Books
             it
             is
             turned
             into
             this
             ,
             
               Grant
               unto
               us
               O
               Lord
               ,
               that
               by
               the
               intercession
               of
               thy
               servant
            
             Leo
             ,
             
               this
               oblation
               may
               profit
               us
            
             .
             From
             whence
             you
             may
             see
             ,
             that
             your
             Prayers
             are
             changed
             from
             what
             they
             were
             :
             For
             the
             
               Ancient
               Church
            
             prayed
             universally
             for
             all
             
               Saints
               and
               Martyrs
            
             ;
             but
             you
             think
             it
             a
             disparagement
             to
             them
             to
             pray
             for
             them
             ;
             and
             therefore
             from
             your
             kind
             of
             Prayers
             for
             the
             Dead
             ,
             we
             may
             well
             say
             ,
             that
             Purgatory
             is
             supposed
             ;
             but
             we
             cannot
             possibly
             inferr
             it
             from
             those
             Prayers
             which
             were
             made
             for
             such
             ,
             who
             ,
             if
             any
             ,
             were
             supposed
             in
             a
             state
             of
             Bliss
             and
             happiness
             .
          
           
             
             And
             that
             the
             intention
             of
             your
             Church
             is
             quite
             different
             from
             the
             Ancient
             ,
             we
             now
             come
             more
             fully
             to
             make
             manifest
             ;
             because
             none
             of
             them
             did
             believe
             that
             Doctrine
             of
             Purgatory
             ,
             which
             you
             assert
             .
             But
             herein
             we
             must
             follow
             your
             footsteps
             ,
             and
             consider
             the
             many
             authorities
             which
             you
             produce
             out
             of
             Bellarmin
             ,
             and
             undertake
             to
             vindicate
             in
             behalf
             of
             Purgatory
             ;
             to
             which
             I
             give
             this
             general
             Answer
             ,
             That
             some
             Authours
             are
             counterfeit
             ,
             and
             the
             places
             supposititious
             ;
             of
             those
             that
             are
             true
             ,
             some
             speak
             only
             of
             Commemoration
             of
             the
             Dead
             ,
             and
             Oblations
             made
             for
             them
             ;
             others
             respect
             the
             day
             of
             Resurrection
             ,
             and
             the
             fire
             of
             Conflagration
             ,
             others
             the
             purging
             of
             the
             wicked
             ,
             others
             only
             of
             a
             purgation
             in
             this
             life
             ;
             but
             none
             of
             them
             all
             speak
             of
             any
             
               Purgatory
               pains
            
             of
             those
             who
             dye
             in
             favour
             with
             God
             ,
             which
             they
             undergo
             as
             the
             
               temporal
               punishment
               of
               sin
               ,
               from
               whence
               they
               may
               be
               delivered
               by
               the
               Prayers
               of
               the
               Living
            
             ;
             which
             is
             the
             only
             thing
             you
             should
             prove
             from
             them
             .
             And
             this
             I
             come
             to
             make
             appear
             by
             the
             examination
             of
             the
             particulars
             ,
             as
             they
             occurr
             in
             order
             .
          
           
             The
             first
             you
             begin
             with
             ,
             is
             ,
             
               Dionysius
               Areopagita
            
             ;
             and
             ,
             
               Is
               not
               he
            
             ,
             say
             you
             ,
             
             
               an
               Authour
               of
               the
               first
               three
               hundred
               years
               ?
            
             As
             though
             this
             had
             never
             been
             questioned
             by
             any
             ?
             If
             you
             had
             asked
             ,
             Whether
             he
             had
             been
             an
             Ancient
             and
             Learned
             Authour
             ,
             living
             sometime
             within
             the
             first
             four
             hundred
             years
             ;
             you
             should
             not
             have
             met
             with
             any
             opposition
             from
             me
             .
             But
             if
             you
             will
             needs
             have
             him
             to
             be
             the
             true
             Dionysius
             ,
             you
             must
             prove
             it
             better
             than
             by
             meer
             referring
             us
             to
             what
             
               Bellarmin
               ,
               Baronius
            
             ,
             and
             Del-Rio
             have
             said
             upon
             that
             subject
             ;
             and
             you
             are
             very
             strangely
             deceived
             when
             you
             say
             ,
             
               That
               only
            
             Erasmus
             ,
             and
             Valla
             ,
             
               and
               some
               few
               others
               ,
               did
               doubt
               of
               it
               ;
               but
               at
               present
               you
               suppose
               few
               learned
               men
               doubt
               of
               the
               matter
               .
            
             For
             ,
             even
             Bellarmin
             himself
             doubts
             of
             it
             ;
             and
             ,
             What
             think
             you
             of
             
               Habertus
               ,
               Sirmondus
            
             ,
             
             
               Launaeus
               ,
               Petavius
            
             ?
             Are
             not
             all
             these
             with
             you
             learned
             men
             ,
             who
             have
             all
             declared
             their
             doubts
             of
             it
             ?
             and
             so
             will
             any
             one
             else
             do
             ,
             that
             impartially
             examines
             the
             Arguments
             brought
             on
             both
             sides
             .
             But
             we
             have
             no
             reason
             to
             insist
             longer
             upon
             this
             ,
             since
             you
             say
             ,
             
               It
               is
               sufficient
               that
               he
               is
               acknowledged
               for
               a
               Writer
               of
               great
               Antiquity
            
             ;
             Well
             ,
             But
             what
             is
             it
             then
             this
             Authour
             saith
             ?
             only
             that
             
               Prayers
               were
               made
               for
               the
               deceased
               party
               ,
               that
               God
               would
               forgive
               his
               sins
               ,
               and
               place
               him
               in
               the
               Light
               and
               Country
               of
               the
               Living
               :
               But
               ,
            
             say
             you
             ,
             
               both
               the
               Arch-Bishop
               and
               Primate
               would
               have
               thought
               that
               man
               a
               Papist
               ,
               who
               would
               have
               made
               the
               like
               prayer
               for
               his
               deceased
               friend
               in
               their
               hearing
               .
            
             And
             very
             good
             reason
             they
             might
             have
             to
             think
             so
             ,
             when
             they
             know
             beforehand
             that
             your
             intention
             of
             praying
             for
             the
             Dead
             ,
             is
             ,
             to
             deliver
             their
             souls
             from
             the
             pains
             of
             purgatory
             ;
             but
             ,
             if
             they
             had
             heard
             one
             use
             such
             a
             Prayer
             in
             the
             
               Ancient
               Church
            
             ,
             they
             could
             not
             have
             imagined
             ,
             it
             was
             for
             any
             such
             intention
             ,
             since
             the
             same
             person
             in
             Dionysius
             is
             said
             to
             be
             
               replenished
               
               with
               divine
               joy
               ,
               and
               not
               fearing
               any
               change
               to
               the
               worse
               ,
            
             
             
               but
               knowing
               well
               that
               the
               good
               things
               possessed
               ,
               shall
               be
               firmly
               and
               everlastingly
               enjoyed
            
             ;
             as
             he
             speaks
             at
             his
             entrance
             upon
             that
             discourse
             :
             And
             ,
             
               if
               this
               be
               in
               effect
               to
               teach
               Purgatory
               ,
            
             as
             you
             would
             have
             it
             ,
             you
             must
             set
             your
             Purgatory
             a
             great
             deal
             higher
             than
             you
             do
             ;
             for
             ,
             you
             say
             ,
             It
             is
             but
             an
             
               upper
               Region
               of
               Hell
            
             a
             little
             after
             ,
             when
             Dionysius
             speaks
             of
             those
             who
             were
             in
             a
             Region
             of
             rest
             and
             happiness
             .
          
           
             Your
             second
             Authour
             is
             Tertullian
             ;
             and
             three
             Citations
             you
             produce
             out
             of
             him
             .
             In
             the
             first
             ,
             he
             only
             mentions
             the
             
               oblations
               for
               the
               Dead
            
             ,
             which
             we
             have
             confessed
             to
             be
             used
             already
             ,
             
             but
             without
             any
             respect
             to
             Purgatory
             .
             In
             the
             second
             ,
             a
             mention
             is
             made
             of
             begging
             of
             God
             
               refrigerium
               ,
               refreshment
               for
               the
               soul
               of
               one
               departed
               :
            
             this
             were
             some
             thing
             to
             the
             purpose
             ,
             if
             you
             had
             first
             proved
             ,
             that
             Tertullian
             did
             suppose
             that
             soul
             to
             be
             then
             in
             the
             pains
             of
             Purgatory
             ;
             for
             then
             it
             were
             but
             reason
             to
             think
             this
             refrigerium
             did
             relate
             to
             the
             easing
             of
             them
             .
             But
             he
             elsewhere
             tells
             us
             ,
             what
             he
             means
             by
             this
             
               refrigerium
               ,
               Sinus
               Abrahae
               interim
               refrigerium
               praebiturus
               est
               animabus
               justorum
               ,
            
             by
             which
             he
             understands
             not
             any
             deliverance
             from
             pains
             ,
             but
             contentment
             in
             expectation
             of
             the
             future
             Resurrection
             .
             
             It
             was
             the
             ardency
             of
             the
             desire
             after
             that
             which
             made
             them
             pray
             for
             this
             refrigerium
             ,
             not
             out
             of
             any
             punishment
             they
             were
             supposed
             to
             be
             under
             for
             sin
             ,
             but
             their
             earnest
             expectation
             of
             future
             glory
             .
             And
             ,
             since
             they
             supposed
             different
             degrees
             of
             refreshment
             which
             the
             souls
             had
             in
             the
             bosom
             of
             Abraham
             ,
             this
             prayer
             only
             notes
             the
             desire
             of
             the
             continuance
             and
             increase
             of
             it
             ,
             and
             not
             being
             under
             present
             pains
             for
             the
             want
             of
             it
             .
          
           
             In
             the
             last
             place
             of
             Tertullian
             ,
             
             you
             would
             fain
             have
             the
             
               Carcer
               infernus
            
             to
             be
             Purgatory
             ,
             but
             he
             means
             no
             more
             by
             it
             than
             Hades
             ,
             or
             the
             common
             receptacle
             of
             souls
             till
             the
             day
             of
             Resurrection
             ,
             which
             Irenaeus
             calls
             
               locum
               invisibilem
            
             ,
             which
             renders
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             exactly
             ,
             
             in
             which
             he
             makes
             souls
             to
             stay
             till
             the
             day
             of
             Resurrection
             ;
             and
             Tertullian
             explains
             himself
             afterwards
             ,
             when
             he
             sayes
             ,
             
               Constituimus
               omnem
               animam
               apud
               Inferos
               sequestrari
               in
               diem
               Domini
            
             ;
             and
             therefore
             Bellarmin
             confesses
             Tertullian
             to
             be
             one
             of
             those
             ,
             
             that
             held
             that
             no
             souls
             did
             enjoy
             the
             
               beatifical
               vision
            
             ,
             till
             the
             day
             of
             Resurrection
             ;
             at
             which
             time
             he
             supposed
             the
             order
             of
             rising
             ,
             to
             be
             according
             to
             the
             degrees
             of
             holiness
             ;
             and
             therefore
             he
             makes
             the
             punishment
             of
             souls
             not
             to
             be
             any
             
               Purgatory
               pains
            
             ,
             but
             the
             
               mora
               resurrectionis
            
             ,
             that
             they
             should
             be
             longer
             before
             they
             rise
             from
             the
             dead
             ,
             viz.
             towards
             the
             latter
             end
             of
             the
             thousand
             years
             ;
             for
             so
             he
             makes
             the
             Resurrection
             to
             continue
             the
             thousand
             years
             of
             
               Christ's
               Reign
            
             upon
             earth
             ;
             and
             ,
             as
             the
             highest
             rank
             of
             Christians
             should
             rise
             in
             the
             beginning
             of
             it
             ,
             so
             others
             in
             their
             order
             according
             to
             their
             degrees
             ,
             and
             the
             most
             slothful
             and
             negligent
             to
             be
             punished
             
               morâ
               resurrectionis
            
             ,
             by
             their
             Resurrection
             being
             deferred
             to
             the
             conclusion
             of
             it
             .
             By
             which
             we
             fully
             understand
             Tertullian's
             meaning
             ,
             
               Judex
               in
               carcerem
               te
               mandet
               infernum
               ,
               unde
               non
               dimittaris
               ,
               nisi
               modico
               quôque
               delicto
               morâ
               resurrectionis
               expenso
            
             ;
             by
             which
             
               lower
               prison
            
             he
             intends
             neither
             Hell
             nor
             Purgatory
             ,
             but
             the
             common
             receptacle
             of
             souls
             ,
             wherein
             they
             were
             held
             till
             they
             should
             rise
             sooner
             or
             later
             according
             to
             the
             measure
             of
             their
             graces
             and
             sins
             .
          
           
             The
             next
             place
             to
             be
             examined
             ,
             is
             the
             noted
             one
             of
             S.
             Cyprian
             ,
             to
             Antonianus
             :
             
             where
             he
             gives
             an
             account
             of
             the
             difference
             between
             the
             lapsed
             persons
             who
             become
             penitents
             ,
             and
             the
             Martyrs
             .
             
               Aliud
               est
               ad
               veniam
               stare
               ,
               aliud
               ad
               gloriam
               pervenire
               ;
               aliud
               missum
               in
               carcerem
               non
               exire
               inde
               ,
               donec
               solvat
               novissimum
               quadrantem
               ;
               aliud
               statim
               fidei
               &
               virtutis
               mercedem
               accipere
               ;
               
               aliud
               pro
               peccatis
               longo
               dolore
               emendari
               ,
               &
               purgari
               diu
               igne
               ,
               aliud
               peccata
               omnia
               passione
               purgâsse
               .
               It
               is
               one
               thing
               to
               stay
               in
               hope
               and
               expectation
               of
               pardon
               ,
               another
               thing
               to
               come
               presently
               to
               glory
               :
               't
               is
               one
               thing
               to
               be
               cast
               into
               prison
               ,
               and
               not
               to
               come
               out
               thence
               ,
               till
               you
               have
               paid
               the
               last
               farthing
               ;
               another
               to
               receive
               presently
               the
               reward
               of
               our
               Faith
               :
               't
               is
               one
               thing
               to
               be
               amended
               for
               sins
               by
               long
               grief
               ,
               and
               to
               be
               purged
               with
               fire
               a
               great
               while
               ;
               another
               to
               have
               purged
               away
               all
               his
               sins
               by
               suffering
               Martyrdom
               .
               Did
               not
               S.
            
             Cyprian
             ,
             say
             you
             ,
             
               think
               of
               Purgatory
               ,
               when
               he
               taught
               this
               ?
            
             No
             ,
             that
             did
             he
             not
             ,
             if
             we
             believe
             your
             own
             Writers
             .
             For
             Rigaltius
             tells
             us
             ,
             that
             S.
             Cyprian
             here
             speaks
             of
             the
             severities
             of
             pennance
             ,
             
             which
             the
             lapsed
             persons
             underwent
             in
             order
             to
             pardon
             ;
             and
             compares
             them
             with
             the
             present
             felicity
             which
             Martyrs
             were
             possessed
             of
             .
             And
             this
             was
             that
             purging
             fire
             in
             order
             to
             their
             amendment
             ,
             which
             he
             insists
             on
             ,
             to
             shew
             what
             great
             disparity
             there
             was
             between
             the
             state
             of
             these
             penitents
             ,
             and
             the
             Martyrs
             ;
             thereby
             to
             shew
             ,
             that
             though
             penitents
             were
             admitted
             by
             the
             Church
             ,
             yet
             it
             was
             with
             so
             much
             severity
             ,
             that
             might
             give
             little
             encouragement
             for
             men
             to
             fall
             in
             hopes
             of
             admission
             .
             For
             that
             was
             the
             main
             thing
             which
             S.
             Cyprian
             there
             discourses
             of
             .
             
             And
             thus
             likewise
             Albaspinaeus
             understands
             it
             ,
             of
             such
             who
             suffered
             pennance
             all
             their
             life
             time
             ,
             and
             were
             absolved
             only
             at
             the
             point
             of
             death
             ;
             these
             were
             they
             who
             were
             
               held
               in
               prison
               till
               they
               paid
               the
               utmost
               farthing
               .
            
             Neither
             may
             it
             seem
             strange
             that
             this
             should
             be
             called
             a
             
               purging
               fire
            
             ;
             
             since
             S.
             Hierom
             describing
             ,
             the
             pennance
             of
             Fabiola
             ,
             saith
             ,
             
               Sedit
               super
               carbones
               ignis
               ,
               She
               sate
               upon
               coals
               of
               fire
            
             ;
             and
             
               Pope
               Siricius
            
             in
             his
             Epistle
             to
             Himmerius
             extant
             in
             the
             Councils
             ,
             calls
             ,
             
               perpetual
               pennance
               ,
               purificatorium
               poenitudinis
               ignem
               ,
            
             the
             purging
             fire
             of
             pennance
             .
             And
             this
             seems
             a
             great
             deal
             more
             probable
             to
             be
             S.
             Cyprian's
             meaning
             ,
             because
             he
             speaks
             most
             clearly
             of
             any
             of
             the
             Fathers
             of
             the
             immediate
             happiness
             of
             all
             
               Gods
               Children
            
             after
             death
             ,
             in
             his
             excellent
             Book
             of
             mortality
             ;
             wherein
             he
             comforts
             the
             Christians
             of
             Carthage
             against
             the
             fears
             of
             death
             ,
             by
             reason
             of
             the
             raging
             plague
             ,
             which
             was
             then
             among
             them
             .
             
               It
               is
               for
               him
            
             ,
             saith
             he
             ,
             
               to
               fear
               death
               ,
               that
               would
               not
               go
               to
               Christ
               ;
               it
               is
               for
               him
               not
               to
               be
               willing
               to
               go
               to
               Christ
               ,
               that
               doth
               not
               believe
               he
               shall
               begin
               to
               raign
               with
               him
            
             ;
             with
             much
             more
             to
             the
             same
             purpose
             throughout
             that
             Book
             ,
             which
             ,
             I
             pray
             read
             ,
             and
             then
             tell
             me
             ,
             Whether
             St.
             Cyprian
             did
             think
             of
             Purgatory
             or
             no.
             
          
           
             
             I
             wonder
             with
             what
             face
             you
             produce
             Origen's
             Testimony
             in
             behalf
             of
             your
             Doctrine
             of
             Purgatory
             ,
             since
             Bellarmin
             confesses
             that
             he
             held
             all
             punishment
             to
             be
             only
             Purgatory
             ;
             and
             that
             this
             Opinion
             of
             his
             was
             condemned
             in
             the
             fifth
             
               Oecumenical
               Council
               .
               But
            
             ,
             you
             say
             ,
             
               in
               the
               place
               produced
               by
               you
               ,
               he
               saith
               no
               such
               thing
               ,
               but
               that
               men
               are
               purged
               according
               to
               the
               mixture
               of
               Lead
               and
               Gold
               in
               them
               ,
               but
               that
               those
               who
               have
               all
               Lead
               ,
               shall
               sink
               down
               to
               the
               bottomless
               pit
               for
               ever
               .
               Than
               which
            
             (
             you
             say
             )
             
               nothing
               can
               be
               spoken
               more
               clearly
               for
               Purgatory
               .
            
             
             To
             which
             a
             short
             Answer
             shall
             serve
             by
             this
             Dilemma
             ;
             either
             you
             have
             faithfully
             represented
             this
             place
             of
             Origen
             ,
             or
             not
             :
             If
             you
             have
             ,
             it
             is
             plain
             that
             Origen
             hath
             been
             infinitely
             abused
             ,
             or
             else
             apparently
             contradicts
             himself
             ;
             for
             you
             make
             him
             here
             plainly
             to
             assert
             the
             eternity
             of
             punishment
             ,
             which
             the
             
               fifth
               General
               Council
            
             according
             to
             you
             infallibly
             condemned
             him
             for
             denying
             ;
             if
             you
             have
             unfaithfully
             represented
             him
             ,
             then
             still
             Origen
             cannot
             be
             understood
             of
             such
             a
             Purgatory
             as
             you
             speak
             of
             ,
             but
             of
             such
             a
             one
             which
             all
             must
             pass
             thorow
             ,
             good
             and
             bad
             ;
             and
             their
             continuance
             in
             it
             ,
             is
             according
             to
             the
             proportions
             of
             good
             or
             evil
             in
             them
             .
             And
             of
             such
             a
             Purgatory
             as
             this
             ,
             
             Bellarmin
             confesses
             that
             Origen
             speaks
             :
             
             and
             which
             he
             places
             after
             the
             Resurrection
             ,
             and
             saith
             ,
             That
             even
             Peter
             and
             Paul
             
               must
               pass
               thorow
               it
            
             .
             And
             for
             such
             a
             Purgatory
             as
             this
             is
             ,
             many
             places
             are
             produced
             out
             of
             Origen
             ,
             by
             
               Sixtus
               Senensis
            
             ,
             and
             many
             others
             .
             
             But
             this
             is
             an
             universal
             Purgatory
             for
             good
             and
             bad
             ,
             after
             the
             Resurrection
             ,
             and
             for
             the
             body
             as
             well
             as
             the
             soul
             ;
             and
             judge
             you
             now
             ,
             Whether
             this
             be
             the
             Purgatory
             you
             contend
             for
             or
             no.
             The
             following
             Testimonies
             of
             St.
             
               Ambrose
               ,
               Hilary
               ,
               Lactantius
            
             ,
             St.
             
               Hierom
               ,
               &c.
            
             are
             taken
             off
             by
             Bellarmin
             himself
             ;
             since
             ,
             although
             in
             his
             first
             Book
             he
             produceth
             them
             for
             the
             
               Roman
               Doctrine
            
             of
             Purgatory
             ,
             yet
             in
             the
             beginning
             of
             the
             second
             he
             confesseth
             ,
             that
             all
             these
             were
             for
             such
             an
             
               Vniversal
               Purgatory
            
             at
             the
             day
             of
             judgement
             ,
             thorow
             which
             all
             must
             pass
             ,
             not
             the
             
               Virgin
               Mary
            
             her self
             excepted
             .
             And
             St.
             Hierom
             ,
             though
             he
             denies
             
               Origen's
               Hypothesis
            
             as
             to
             the
             
               final
               Salvation
            
             of
             all
             ,
             yet
             seems
             by
             the
             places
             you
             cite
             out
             of
             him
             ,
             very
             willing
             to
             admit
             of
             it
             ,
             as
             to
             all
             such
             who
             dye
             in
             the
             
               Churches
               Communion
            
             ;
             against
             which
             Opinion
             St.
             Augustin
             at
             large
             disputes
             ,
             as
             I
             have
             shewed
             already
             .
             I
             acknowledge
             then
             that
             these
             Authours
             do
             speak
             of
             a
             
               purging
               fire
            
             ,
             but
             such
             a
             one
             as
             your selves
             disown
             and
             dispute
             against
             ,
             and
             Bellarmin
             could
             no
             other
             wayes
             bring
             any
             of
             them
             off
             ,
             but
             by
             saying
             ,
             That
             they
             speak
             of
             the
             fire
             of
             the
             last
             judgement
             ;
             by
             which
             we
             see
             the
             apparent
             Sophistry
             ,
             in
             bringing
             those
             as
             plain
             places
             for
             your
             Purgatory
             ,
             which
             you
             confess
             your selves
             ,
             are
             understood
             of
             something
             else
             .
             It
             being
             confessed
             that
             they
             speak
             of
             purging
             ,
             consequent
             to
             the
             Resurrection
             ,
             
             which
             is
             quite
             another
             thing
             from
             what
             you
             plead
             for
             .
             And
             besides
             ,
             it
             is
             plain
             from
             St.
             Hierom's
             words
             ,
             that
             he
             speaks
             of
             
               wicked
               men
               dying
               in
               the
               Communion
               of
               the
               Church
               ,
               that
               they
               shall
               at
               last
               be
               saved
               .
            
             And
             if
             you
             will
             needs
             have
             arbitramur
             ,
             when
             it
             is
             opposed
             to
             credimus
             ,
             to
             signifie
             a
             firm
             belief
             (
             which
             is
             another
             proof
             of
             your
             skill
             in
             Lexicons
             )
             that
             which
             you
             can
             only
             inferr
             thence
             ,
             is
             ,
             that
             S.
             Hierom
             did
             ,
             as
             firmly
             believe
             that
             
               wicked
               men
            
             (
             if
             Christians
             )
             should
             at
             last
             be
             saved
             ,
             as
             that
             Devils
             ,
             and
             Atheists
             ,
             and
             other
             wicked
             men
             should
             be
             finally
             damned
             .
             For
             these
             are
             his
             words
             ;
             
               Et
               sicut
               Diaboli
               &
               omnium
               negatorum
               ,
            
             
             
               atque
               impiorum
               qui
               dixerunt
               in
               corde
               suo
               ,
               non
               est
               Deus
               ,
               credimus
               aeterna
               tormenta
               ;
               sic
               peccatorum
               atque
               impiorum
               ,
               &
               tamen
               Christianorum
               ,
               quorum
               opera
               in
               igne
               probanda
               sunt
               atque
               purganda
               ,
               moderatam
               arbitramur
               ,
               &
               mixtam
               clementiae
               sententiam
               Judicis
               .
            
             And
             the
             same
             he
             rather
             more
             fully
             asserts
             in
             the
             other
             place
             ,
             
               &
               Christianos
               ,
               si
               in
               peccato
               praeventi
               fuerint
               ,
            
             
             
               salvandos
               esse
               post
               poenas
            
             ;
             but
             you
             who
             are
             never
             backward
             in
             helping
             the
             Fathers
             to
             speak
             out
             ,
             very
             commodiously
             render
             it
             ,
             
               Such
               as
               dye
               before
               full
               and
               perfect
               Pennance
               for
               the
               sins
               ,
               of
               which
               they
               had
               truly
               repented
               :
            
             Which
             is
             as
             far
             as
             Purgatory
             as
             from
             St.
             Hieroms
             meaning
             ,
             for
             he
             doth
             not
             oppose
             
               penitent
               sinners
            
             to
             impenitent
             ,
             but
             opposes
             
               wicked
               men
               dying
               in
               the
               Churches
               Communion
               ,
            
             to
             the
             Devil
             and
             his
             Angels
             ,
             and
             all
             other
             wicked
             persons
             ,
             
               All
               which
            
             (
             he
             saith
             )
             
               shall
               perish
               eternally
               ,
               but
               such
               as
               are
               Christians
               should
               be
               saved
               at
               last
               after
               undergoing
               punishment
               .
            
             And
             it
             is
             to
             be
             observed
             ,
             that
             at
             the
             end
             of
             the
             Commentaries
             on
             Isaiah
             ,
             he
             immediately
             before
             speaks
             of
             that
             which
             is
             supposed
             to
             be
             the
             
               Origenical
               Hypothesis
            
             ,
             viz.
             
               That
               the
               torments
               of
               the
               other
               life
               shall
               after
               a
               long
               time
               be
               ended
            
             ;
             and
             when
             he
             hath
             produced
             the
             places
             of
             Scripture
             which
             the
             favourers
             of
             it
             did
             produce
             ,
             he
             only
             passes
             this
             censure
             of
             it
             ,
             
               Quod
               nos
               Dei
               solius
               scientiae
               debemus
               derelinquere
               ;
               Which
               we
               ought
               to
               leave
               to
               the
               knowledge
               of
               God
               alone
            
             ;
             and
             then
             concludes
             with
             that
             moderation
             of
             his
             sentence
             ,
             That
             he
             did
             believe
             the
             eternity
             of
             torments
             of
             
               Devils
               ,
               Atheists
            
             ,
             &c.
             but
             of
             such
             who
             were
             
               Christians
               he
               did
               suppose
               
               God
               would
               mingle
               Mercy
               with
               his
               Justice
               ,
               and
               that
               after
               they
               had
               been
               sufficiently
               purged
               by
               fire
               they
               might
               escape
               at
               last
               .
            
             If
             he
             had
             intended
             only
             a
             mitigation
             of
             their
             torments
             who
             were
             Christians
             ,
             the
             opposition
             could
             not
             lye
             as
             it
             doth
             ,
             between
             the
             eternity
             of
             some
             ,
             and
             the
             clemency
             of
             God
             in
             others
             ,
             but
             the
             eternity
             must
             have
             been
             confessed
             in
             both
             ,
             and
             the
             opposition
             made
             only
             in
             the
             weight
             of
             the
             torments
             of
             such
             who
             were
             not
             Christians
             above
             such
             as
             were
             .
             If
             St.
             Hierome
             doth
             (
             as
             Bellarmin
             contends
             )
             elsewhere
             contradict
             this
             ,
             by
             so
             much
             the
             less
             is
             his
             testimony
             of
             any
             validity
             in
             this
             case
             ,
             it
             being
             plain
             what
             his
             meaning
             is
             here
             ;
             but
             that
             seems
             the
             less
             probable
             ,
             because
             he
             writ
             his
             Books
             against
             the
             Pelagians
             in
             which
             he
             asserts
             the
             same
             ,
             not
             long
             before
             his
             death
             .
             This
             
               purging
               fire
            
             then
             ,
             of
             St.
             Hierome
             makes
             little
             for
             your
             purpose
             ,
             since
             it
             is
             only
             a
             more
             refined
             branch
             of
             
               Origens
               Hypothesis
            
             ,
             and
             is
             understood
             of
             a
             fire
             after
             the
             Resurrection
             ,
             and
             that
             of
             Hell
             ,
             and
             not
             of
             Purgatory
             ,
             and
             wherein
             wicked
             men
             shall
             be
             purged
             if
             they
             dyed
             in
             the
             
               Churches
               Communion
            
             ,
             and
             not
             such
             who
             repented
             of
             their
             sins
             in
             this
             life
             .
             But
             if
             St.
             Hierom
             himself
             do
             not
             speak
             to
             the
             purpose
             ,
             you
             hope
             one
             under
             his
             name
             may
             do
             it
             (
             and
             we
             must
             needs
             say
             Purgatory
             hath
             been
             alwayes
             beholding
             to
             forgeries
             )
             for
             you
             cite
             his
             
               Commentaries
               on
               the
               Proverbs
            
             ,
             which
             are
             rejected
             as
             counterfeit
             by
             
               Sixtus
               Senensis
               ,
               Canus
               ,
               Marianus
               Victorius
               ,
            
             and
             Bellarmin
             himself
             .
          
           
             But
             from
             St.
             Hierome
             we
             proceed
             to
             St.
             
               Basil
               ,
               who
            
             ,
             you
             say
             ,
             
               teaches
               the
               same
               Doctrine
               with
               him
            
             ;
             
             
             if
             he
             doth
             ,
             it
             is
             very
             little
             for
             your
             comfort
             .
             But
             so
             far
             was
             St.
             Basil
             from
             asserting
             your
             Doctrine
             ,
             that
             although
             he
             speaks
             of
             a
             
               purging
               fire
            
             ,
             he
             speaks
             not
             at
             all
             concerning
             it
             in
             another
             life
             ,
             but
             only
             of
             that
             which
             purgeth
             out
             sins
             in
             the
             souls
             of
             men
             in
             this
             life
             .
             
             For
             he
             calls
             the
             
               Spirit
               of
               God
            
             working
             upon
             mens
             souls
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             
               consumes
               sin
            
             within
             them
             ;
             as
             may
             be
             seen
             by
             comparing
             his
             Commentaries
             on
             the
             sixth
             and
             the
             ninth
             of
             Isaiah
             together
             .
             And
             where
             he
             afterwards
             speaks
             not
             of
             an
             utter
             rejection
             ,
             but
             an
             expurgation
             as
             by
             fire
             ;
             it
             is
             plain
             that
             he
             understands
             it
             of
             the
             fire
             of
             affliction
             in
             this
             life
             ,
             and
             not
             the
             fire
             of
             Purgatory
             in
             another
             .
             But
             where
             ever
             you
             meet
             with
             fire
             and
             purging
             ,
             you
             think
             it
             impossible
             to
             be
             understood
             of
             any
             thing
             but
             your
             Purgatory
             ;
             it
             seems
             you
             are
             hugely
             possessed
             with
             the
             fears
             of
             it
             ,
             that
             you
             think
             you
             meet
             with
             it
             ,
             where
             ever
             you
             go
             .
             But
             if
             you
             will
             needs
             have
             St.
             Basil
             to
             speak
             of
             a
             future
             state
             ,
             
             then
             your
             own
             
               Sixtus
               Senensis
            
             ,
             and
             Estius
             will
             tell
             you
             that
             he
             is
             to
             be
             understood
             of
             the
             fire
             of
             Conflagration
             at
             the
             Day
             of
             Judgement
             ;
             of
             which
             he
             speaks
             in
             several
             other
             places
             .
             And
             so
             Nicetas
             understands
             the
             place
             of
             
               Gregory
               Nazianzene
            
             which
             you
             produce
             about
             
               Baptism
               by
               fire
            
             ,
             for
             saith
             he
             ,
             
               Per
               ignis
               baptismum
               ,
               examen
               censuramque
               divini
               judicii
               intelligit
               ,
            
             and
             for
             that
             cites
             the
             place
             of
             the
             
               Apostle
               ,
               Every
               mans
               work
               shall
               be
               tryed
               by
               fire
               .
            
             This
             he
             calls
             elsewhere
             
               the
               last
               fire
            
             by
             which
             our
             works
             shall
             be
             judged
             and
             purged
             .
             And
             of
             this
             Lactantius
             and
             Hilary
             ,
             
             are
             to
             be
             understood
             :
             for
             Hilary
             expresly
             saith
             ,
             
               That
               even
               the
               Virgin
            
             Mary
             
               shall
               pass
               through
               it
            
             ,
             whom
             I
             hope
             you
             will
             not
             place
             in
             Purgatory
             .
             
             The
             testimony
             of
             Boethius
             shall
             then
             be
             taken
             ,
             when
             you
             prove
             that
             he
             doth
             not
             speak
             in
             the
             person
             of
             a
             Philosopher
             ,
             but
             of
             a
             Christian
             delivering
             matters
             of
             Faith
             with
             an
             
               ut
               puto
            
             ;
             but
             if
             you
             had
             considered
             the
             design
             of
             his
             Book
             ,
             for
             the
             sake
             of
             Philosophy
             ,
             you
             might
             have
             spared
             his
             citation
             .
             And
             so
             you
             might
             for
             your
             own
             sake
             that
             of
             Theodoret
             ,
             which
             not
             only
             the
             Greeks
             in
             their
             Apology
             cry
             out
             on
             as
             counterfeit
             ;
             
             but
             no
             such
             place
             ,
             as
             yet
             appears
             in
             any
             edition
             of
             Theodoret.
             And
             the
             same
             Greeks
             tell
             you
             ,
             if
             you
             consulted
             the
             honour
             of
             
               Gregory
               Nyssen
            
             you
             would
             
             spare
             him
             too
             ,
             because
             he
             was
             a
             favourer
             of
             the
             
               Origenical
               Hypothesis
            
             concerning
             the
             redintegration
             of
             all
             things
             ;
             and
             so
             many
             places
             are
             produced
             out
             of
             him
             wherein
             he
             makes
             the
             nature
             of
             all
             pains
             to
             be
             Purgatory
             ,
             that
             the
             
               Patriarch
               Germanus
            
             (
             of
             whom
             Photius
             speaks
             )
             had
             no
             other
             way
             to
             vindicate
             him
             ,
             
             but
             by
             saying
             that
             the
             Origenists
             had
             foisted
             many
             places
             into
             his
             works
             .
             If
             you
             will
             therefore
             say
             ,
             
               That
               it
               is
               a
               groundless
               calumny
               ,
               to
               say
               that
               any
               of
               the
               Fathers
               did
               corrupt
               the
               Christian
               Doctrine
               by
               the
               opinions
               of
            
             Plato
             ;
             you
             must
             either
             deny
             that
             Origen
             and
             his
             followers
             ever
             asserted
             any
             Doctrine
             contrary
             to
             Christianity
             ,
             and
             therein
             contradict
             the
             fifth
             
               Oecumenical
               Council
            
             ;
             or
             that
             any
             of
             the
             Fathers
             had
             any
             touch
             of
             Origen's
             opinion
             :
             both
             which
             I
             suppose
             are
             tasks
             you
             will
             be
             unwilling
             to
             undertake
             .
             But
             whether
             their
             opinions
             are
             true
             or
             false
             (
             which
             we
             are
             not
             now
             enquiring
             after
             )
             to
             be
             sure
             they
             are
             far
             enough
             from
             your
             Doctrine
             of
             Purgatory
             ,
             which
             supposeth
             the
             Sin
             pardoned
             in
             this
             life
             ,
             and
             yet
             the
             punishment
             undergone
             for
             it
             in
             another
             :
             which
             Doctrine
             if
             it
             were
             granted
             at
             all
             reasonable
             ,
             it
             would
             be
             much
             more
             ,
             asserting
             it
             to
             be
             after
             the
             Resurrection
             when
             the
             body
             might
             endure
             pains
             as
             well
             as
             the
             soul
             ,
             than
             so
             absurdly
             as
             you
             make
             the
             soul
             only
             to
             suffer
             ,
             and
             that
             too
             in
             a
             way
             the
             most
             unlikely
             of
             all
             other
             ,
             viz.
             by
             a
             
               material
               fire
            
             .
          
           
             But
             it
             is
             time
             we
             come
             to
             the
             succour
             of
             St.
             Austin
             ,
             
             who
             it
             seems
             hath
             his
             share
             of
             Purgatory
             in
             this
             life
             ;
             for
             ,
             you
             say
             ,
             
             
               He
               hath
               the
               ill
               hap
               to
               be
               used
               the
               worst
               of
               all
               other
               .
            
             Because
             his
             Lordship
             represents
             him
             as
             
               dubious
               and
               uncertain
            
             (
             as
             no
             doubt
             he
             was
             )
             in
             this
             point
             :
             which
             argues
             indeed
             that
             he
             was
             a
             Novice
             in
             your
             
               Roman
               Faith
            
             ,
             but
             thereby
             the
             more
             a
             Father
             of
             the
             Church
             .
             But
             you
             are
             the
             man
             ,
             that
             ,
             let
             St.
             Augustin
             say
             what
             he
             will
             himself
             ,
             will
             prove
             to
             his
             face
             ,
             that
             he
             could
             not
             possibly
             be
             thought
             to
             deny
             or
             doubt
             of
             Purgatory
             .
             And
             it
             is
             a
             Combat
             worth
             seeing
             ,
             to
             see
             you
             dispute
             against
             St.
             Augustin
             ;
             but
             you
             do
             it
             so
             pittifully
             ,
             that
             St.
             Austin
             remains
             as
             uncertain
             as
             ever
             he
             was
             .
             The
             only
             place
             which
             seems
             to
             the
             purpose
             ,
             
               Constat
               animas
               purgari
               post
               hanc
               vitam
               ,
               &c.
            
             is
             so
             notorious
             a
             counterfeit
             ,
             that
             not
             only
             Vives
             confesses
             ,
             no
             such
             words
             appeared
             in
             the
             ancient
             Copies
             ;
             but
             they
             are
             wholly
             left
             out
             ,
             not
             only
             in
             the
             
               Basil
               Edition
            
             1556.
             but
             in
             that
             of
             Lyons
             1560.
             and
             in
             the
             later
             Lovain
             and
             Paris
             editions
             .
             The
             other
             places
             ,
             you
             confess
             your self
             ,
             relate
             to
             the
             benefit
             which
             the
             dead
             receive
             by
             the
             prayers
             of
             the
             living
             ,
             of
             which
             a
             large
             account
             hath
             been
             already
             given
             without
             any
             supposition
             of
             Purgatory
             .
             Whether
             St.
             Austins
             doubts
             did
             referr
             only
             to
             the
             circumstances
             of
             Purgatory
             ,
             and
             not
             to
             the
             thing
             it self
             ,
             I
             leave
             it
             to
             the
             consideration
             of
             any
             reasonable
             man
             ,
             who
             will
             read
             the
             places
             already
             cited
             ,
             wherein
             those
             doubts
             are
             expressed
             .
             By
             which
             one
             may
             see
             at
             what
             rate
             you
             use
             your
             expressions
             ,
             when
             you
             can
             have
             the
             face
             to
             say
             ,
             
               That
               S.
            
             Austin
             
               no
               less
               constantly
               teaches
               the
               Doctrine
               of
               Purgatory
               ,
               than
               he
               doth
               the
               Doctrine
               of
               Heaven
               and
               Hell.
            
             Which
             after
             the
             language
             of
             the
             Sorbon-Censures
             ,
             is
             a
             
               false
               ,
               rash
            
             ,
             and
             
               scandalous
               assertion
            
             ,
             and
             as
             ungrounded
             as
             Purgatory
             it self
             .
             The
             remaining
             testimonies
             of
             St.
             Cyril
             and
             St.
             Chrysostom
             ,
             only
             speak
             of
             prayer
             for
             the
             dead
             ,
             and
             the
             benefit
             of
             that
             ,
             and
             so
             offers
             nothing
             new
             to
             our
             consideration
             .
             But
             at
             last
             we
             are
             come
             to
             a
             man
             who
             did
             in
             good
             earnest
             believe
             Purgatory
             ,
             and
             was
             the
             first
             of
             any
             name
             in
             the
             Church
             who
             did
             so
             ,
             and
             that
             is
             Gregory
             1.
             
             But
             whosoever
             reads
             in
             his
             Dialogues
             the
             excellent
             arguments
             he
             builds
             it
             on
             ,
             and
             confirms
             it
             with
             ,
             will
             find
             as
             much
             reason
             to
             pitty
             his
             superstition
             and
             credulity
             ,
             as
             to
             condemn
             his
             Doctrine
             .
             And
             
               after
               this
               time
            
             ,
             his
             Lordship
             saith
             truly
             ,
             
               Purgatory
               was
               found
               too
               warm
               a
               business
               to
               be
               
               suffer'd
               to
               cool
               again
               ;
               and
               in
               the
               after-ages
               more
               were
               frighted
               ,
               then
               led
               by
               proof
               into
               the
               belief
               of
               it
               .
            
             And
             although
             amidst
             the
             variety
             of
             judgements
             among
             the
             Fathers
             concerning
             the
             state
             of
             the
             dead
             ,
             not
             one
             of
             them
             affirmed
             your
             Doctrine
             of
             Purgatory
             ,
             before
             Gregory
             1
             ;
             yet
             by
             all
             means
             you
             will
             needs
             have
             it
             to
             have
             been
             still
             owned
             as
             an
             
               Apostolical
               Tradition
            
             ,
             and
             an
             
               Article
               of
               Faith.
            
             But
             I
             commend
             you
             ,
             that
             knowing
             the
             weakness
             of
             the
             arguments
             brought
             from
             the
             Fathers
             and
             Scripture
             ,
             you
             at
             last
             take
             Sanctuary
             in
             the
             
               Churches
               Definition
            
             ;
             
             on
             the
             account
             of
             which
             you
             say
             ,
             
               We
               are
               as
               much
               bound
               to
               believe
               it
               as
               any
               other
               Article
               of
               Faith
               ,
               yea
               as
               the
               Trinity
               or
               Incarnation
               it self
               .
            
             But
             this
             holds
             for
             none
             ,
             but
             only
             those
             who
             so
             little
             understand
             the
             grounds
             of
             their
             Religion
             as
             to
             believe
             it
             on
             the
             account
             of
             your
             
               Churches
               Infallibility
            
             ;
             which
             is
             so
             far
             from
             being
             any
             ground
             of
             Faith
             ,
             that
             if
             we
             had
             nothing
             more
             certain
             then
             that
             ,
             to
             establish
             our
             Faith
             upon
             ,
             you
             would
             be
             so
             far
             from
             making
             men
             believe
             Purgatory
             on
             that
             account
             ,
             that
             you
             would
             sooner
             make
             them
             question
             ,
             whether
             there
             were
             either
             Heaven
             or
             Hell.
             But
             though
             your
             Church
             be
             so
             far
             from
             Infallibility
             that
             we
             have
             found
             her
             guilty
             of
             many
             Errours
             ,
             yet
             the
             
               Word
               of
               God
               abideth
               for
               ever
               ,
            
             which
             alone
             is
             the
             sure
             Foundation
             for
             our
             Faith
             to
             rest
             upon
             .
             And
             so
             I
             conclude
             with
             your
             own
             
               Prayer
               :
               I
               beseech
               God
               to
               give
               all
               men
               light
               to
               see
               this
               Truth
               ,
               and
               Grace
               to
               assent
               unto
               it
               ;
               to
               the
               end
               ,
               that
               by
               living
               in
               the
               militant
               Church
               in
               the
               Vnity
               of
               Faith
               ,
               we
               may
               come
               at
               last
               to
               meet
               in
               Glory
               in
               the
               triumphant
               Church
               of
               Heaven
               ,
               which
               we
               may
               hope
               for
               by
               the
               merits
               of
               our
               Lord
               and
               Saviour
               Jesus
               Christ
               :
               To
               whom
               with
               the
               Father
               ,
               and
               the
               Holy
               Ghost
               ,
               be
               all
               honour
               and
               glory
               world
               without
               end
               .
            
          
        
         
           FINIS
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A61588-e7010
           
             §.
             1.
             
          
           
             1
             Joh.
             1.1
             ,
             3.
             
          
           
             Mark
             16.14
             .
          
           
             §.
             2.
             
          
           
             P.
             1.
             
          
           
             P.
             2.
             
          
           
             §.
             3.
             
          
           
             P.
             2.
             
          
           
             P.
             2.
             sect
             .
             2.
             
          
           
             P.
             3.
             sect
             .
             3.
             n.
             2.
             
          
           
             Page
             3
             
          
           
             §.
             4.
             
          
           
             
               
                 Navigare
                 audent
                 ad
                 Petri
                 Cathedram
                 ,
                 &
                 Ecclesiam
                 Principalem
                 ,
              
               &c.
               
                 nec
                 cogitare
                 ,
                 eos
                 esse
                 Romanos
                 ad
                 quos
                 p●rfidea
                 habere
                 non
                 potest
                 accessum
                 .
              
               Cypr.
               l.
               1.
               c.
               3.
               
            
             
               
                 Scito
                 ,
                 Romanam
                 fidem
                 ejusmodi
                 praestigias
                 non
                 recipere
                 .
              
               Hierony
               .
               Apol.
               3.
               c.
               Ruff.
               
            
             
               
                 Roma
                 semper
                 fidem
                 retinet
              
               .
               Greg.
               Nazianz.
               carm
               .
               de
               vitâ
               suâ
               .
            
          
           
             
               Bellarm.
               de
               Pontifice
               Rom.
               l.
            
             4.
             c.
             4.
             sect
             .
             1.
             
          
           
             Pag.
             4.
             
          
           
             §.
             5.
             
          
           
             P.
             21.
             sect
             .
             4.
             
          
           
             P.
             5.
             n.
             4.
             
          
           
             P.
             25.
             n.
             17.
             sect
             .
             5.
             
          
           
             §.
             6.
             
          
           
             P.
             6.
             n.
             4.
             
          
           
             §.
             7.
             
          
           
             Joh.
             15.26
             .
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 &c.
                 Athanas.
                 ep
                 .
                 ad
                 S●rapion
                 .
                 p.
              
               357.
               
               Tom.
               1.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             Basil.
             De
             Spir.
             Sancto
             .
             c.
             18.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
                 Greg.
                 Nazian
                 .
                 orat
              
               .
               37.
               p.
               597.
               
               Tom.
               1.
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Orat.
               23.
               
               Tom.
               1
               p.
               426
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Cyril
               .
               Paschal
               .
               12.
               
               Tom.
               5.
               p
               2.
               
            
          
           
             
               Dogm
               .
               Theol.
               de
               Trinit
               .
               l.
            
             7.
             c.
             13
             ,
             14
             Tom.
             2
             
          
           
             §.
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athanas.
             c.
             Serapi
             .
             ubi
             supr
             .
          
           
             
               
                 Acta
                 Theolog.
                 Wirtenberg
                 .
                 p.
              
               217.
               
                 &c.
                 Res.
              
               2.
               
               Patriarch
               .
            
             
               
                 Concil
                 .
                 Florent
                 .
                 sess
              
               .
               19
               ,
               20
               ,
               21
               ,
               
                 &c.
                 Arcudii
                 opuscula
                 aurea
              
               .
            
             
               
                 V.
                 ep
                 .
                 Cyrilli
                 Patriarch
                 .
                 ad
                 Joh.
                 Utenbogard
                 .
                 inter
                 epistol
                 .
                 Remonstrant
                 .
                 p.
              
               402.
               
            
          
           
             
               V.
               L●onis
               Allatii
               Graeciam
               Orthodox
               .
               Tom.
            
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athanas.
             ep
             .
             ad
             Epictet
             .
             Tom
             1.
             p.
             562.
             
          
           
             
               Greg.
               Nazian
               .
               ep
            
             .
             2.
             
               ad
               Cled
            
             .
          
           
             
               Concil
               .
               Ephes.
               part
            
             .
             2.
             
             Act.
             6.
             p.
             357.
             
             Tom.
             2.
             
             
               Binii
               ed.
               Paris
            
             .
             1636.
             
          
           
             
               Concil
               .
               Florent
               .
               sess
            
             .
             5.
             p.
             587.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concil
             .
             Ephes.
             Part
             2.
             
             Act.
             6.
             p.
             366.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concil
             .
             Chalced.
             Act.
             5.
             
             Concil
             .
             Florent
             .
             As●
             .
             5.
             p.
             590.
             
          
           
             §.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cyril
             .
             Alexan.
             Tom.
             6.
             edit
             .
             Paris
             .
             p.
             229.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Acta
             Theolog.
             Wirtenberg
             .
             Resp.
             2.
             
             Patriarch
             .
             p.
             202.
             
          
           
             Gregorius
             Palamas
             ,
             c.
             1.
             apud
             Petavium
             Dogmat.
             Theolog
             de
             Trin.
             To.
             2.
             l.
             7.
             c.
             18.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Sess.
             19.
             
          
           
             
               Ubi
               supra
            
             .
          
           
             
               Spalatens
               .
               de
               Rep.
               Eccles.
               Tom.
            
             3.
             l.
             7.
             c.
             10.
             sect
             .
             125.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Apud
             Acta
             Concil
             .
             Ephes.
             part
             2.
             
             Act.
             6.
             p
             360.
             
          
           
             
               Petav.
               ubi
               supra
            
             .
          
           
             
               Acta
               Theolog.
               Wirtenb
               .
               p.
            
             350.
             
               &c.
               Resp.
            
             3.
             
             Patriarch
             .
          
           
             
               Cyril
               .
               ep
               .
               ad
               Utenbogard
               .
               p.
            
             403.
             
          
           
             §.
             10.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret
             .
             c.
             Cyril
             .
             Anathemat
             .
             Tom.
             4.
             p.
             718.
             ed.
             Sirmond
             .
             Concil
             .
             Ephes.
             part
             3·
             p.
             497.
             ed.
             
             Bin.
             
          
           
             
               Cyril
               .
               Tom.
            
             6.
             p.
             229.
             
          
           
             
               Dogmat.
               Theol.
               To.
            
             2.
             l.
             7.
             c.
             18.
             
          
           
             c.
             1.
             
          
           
             
               Concil
               .
               Ephes.
               Part.
            
             2.
             
             Act.
             1.
             p.
             177.
             
          
           
             Part
             3.
             p.
             596.
             
          
           
             Part.
             3.
             p.
             581.
             
          
           
             §.
             11.
             
          
           
             
               Concil
               .
               Floren●
               .
               sess
            
             .
             5.
             p.
             593.
             
          
           
             
               
                 Pithaeus
                 Opus
                 .
                 de
                 proces
                 .
                 S.S.
                 p.
              
               26.
               
            
             
               
                 Petav.
                 Dogm
                 .
                 Theol.
                 To.
              
               2.
               l.
               7.
               c.
               1.
               
            
          
           
             
               Baron
               .
               Annal.
               ad
               An.
            
             809.
             
             
               Sirmond
               .
               Concil
               .
               Gallic
               .
               Tom.
            
             2.
             p.
             256
             ,
             257.
             
          
           
             
               Quisquis
               ad
               hoc
               sensu
               subtiliori
               pertingere
               potest
               ,
               &
               id
               scire
               ,
               aut
               ita
               sciens
               ,
               credere
               noluerit
               ,
               salvus
               esse
               non
               poterit
               .
               Sunt
               enim
               multa
               ,
               è
               quibus
               istud
               unum
               est
               ,
               sacrae
               fidei
               altiora
               mysteria
               ,
               ad
               quorum
               indagationem
               pertingere
               multi
               valent
               :
               multi
               verò
               aut
               aetatis
               quantitate
               ,
               aut
               intelligentiae
               qualitate
               praepediti
               non
               valent
               ;
               &
               ideò
               ,
               ut
               praediximus
               ,
               qui
               potuerit
               ,
               &
               noluerit
               ,
               salvus
               esse
               non
               potuerit
               .
            
             Apud
             Sirmond
             .
             ubi
             supra
             .
          
           
             §.
             12.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Photius
             ep
             .
             7.
             p.
             51.
             
          
           
             
               Opuscul
               .
               edit
               .
               Lutet
            
             .
             1609.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Acta
             Theolog.
             Wirtenberg
             .
             Resp.
             2.
             
             Patriarch
             .
             p.
             213
             ,
             214.
             
          
           
             §.
             13.
             
          
           
             
               Sylvester
               Sguropul
               .
               Histor.
               Concil
               .
               Florent
               .
               sect
               .
            
             2.
             c.
             10.
             
          
           
             Sect.
             2.
             c.
             12.
             
          
           
             C.
             17
             ,
             18.
             
          
           
             Sect.
             6.
             c.
             1.
             
          
           
             Sect.
             3.
             c.
             12.
             
          
           
             Sect.
             3.
             c.
             3.
             
          
           
             C.
             4.
             
          
           
             Cap.
             12.
             
          
           
             C.
             11.
             
          
           
             C.
             15.
             
          
           
             Sect.
             6.
             c.
             3.
             
          
           
             Sect.
             8.
             c.
             12.
             
          
           
             C.
             13.
             
          
           
             C.
             14.
             
          
           
             C
             16.
             
          
           
             C.
             18.
             
          
           
             Sect.
             9.
             c.
             4.
             
          
           
             C.
             5.
             
          
           
             C.
             8.
             
          
           
             C.
             9.
             
          
           
             C.
             10.
             
          
           
             Sect.
             10.
             c.
             1.
             
          
           
             C.
             4.
             
          
           
             §.
             14.
             
          
           
             P.
             6.
             
          
           
             Sect.
             9.
             n.
             1.
             p.
             24.
             
          
           
             §.
             15.
             
          
           
             P.
             7.
             n.
             5.
             
          
           
             Theophylact.
             in
             Joh.
             3.26
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theophylact.
             in
             Joh.
             3.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Joh.
             Damascenus
             de
             Trinit
             .
             c.
             8.
             &
             l.
             1.
             de
             Orthodoxa
             fide
             c.
             11.
             
          
           
             
               Acta
               Theolog.
               Wirteab
               .
               p.
            
             220.
             
          
           
             P.
             8.
             
          
           
             Sum.
             1.
             q
             36.
             a●t
             2.
             
             
               Vasquez
               in
               Tho●
               .
               To.
            
             2.
             dis
             .
             146.
             c.
             7.
             
             
               Petavius
               dogm
               .
               Theol.
               To.
            
             2.
             l.
             7.
             c.
             17.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hist.
             Concil
             .
             Florent
             .
             sect
             .
             8.
             c.
             15.
             p.
             239.
             
          
           
             
               Eadmer
               .
               de
               vita
               Anselm
               .
               l.
            
             2.
             
             
               Malmesbu
               .
               de
               gestis
               Pontif.
               Angl.
               l.
            
             1.
             
          
           
             §.
             16.
             
          
           
             P.
             25.
             
          
           
             P.
             8.
             
          
           
             Sentent
             .
             1.
             dist
             .
             11.
             
          
           
             
               In
               sent
               .
               l.
            
             1.
             dist
             .
             11.
             art
             .
             1.
             q.
             1.
             
          
           
             §.
             17.
             
          
           
             Ib.
             
          
           
             P.
             11.
             
          
           
             §.
             18.
             
          
           
             P.
             11.
             
          
           
             P.
             25.
             
          
           
             P.
             11
             ,
             12.
             
          
           
             P.
             164.
             
          
           
             
               Dogmat.
               Theol.
               To.
            
             2.
             l.
             7.
             c.
             2.
             
          
           
             P.
             164.
             
          
           
             
               Baron
               .
               To.
            
             5.
             
             An.
             405.
             n.
             58.
             
          
           
             
               
                 Magni
                 Athanasii
                 symbolum
                 ,
                 quamvis
                 Treve●is
                 ut
                 plerique
                 tradiderunt
                 ,
                 i.
                 e.
                 in
                 Gallia
                 à
                 Theologo
                 tam●n
                 inter
                 illos
                 doct●ssimo
                 ,
                 acutissimuque
                 scriptum
                 .
                 P.
                 Pithaeus
                 opusc
                 .
                 de
                 process
                 .
                 ●p
                 S.
                 
              
            
             
               
                 Vossius
                 de
                 tribus
                 symbol
                 .
                 Addend
                 ad
                 p.
              
               55
               31.
               
               
                 Spala●ensis
                 de
                 Rep.
                 Eccles.
                 Tom.
              
               3.
               l.
               7.
               c.
               10.
               sect
               .
               124.
               
            
             
               
                 Patriarch
                 .
                 Cyril
                 .
                 ep
                 .
                 ad
                 Joh.
                 Utenbogard
                 .
                 p.
              
               404.
               
            
          
           
             P.
             164.
             
          
           
             
               Bellarmin
               .
               de
               Christo.
               l.
            
             2.
             c.
             21.
             
               sect
               .
               ult
            
             .
          
           
             
               Petav.
               dogmat
               .
               Theolog.
               de
               Trinit
               To.
            
             2.
             l
             7.
             c.
             2.
             
          
           
             
               Ita
               procul-dubio
               à
               nostra
               parte
               decernitur
               ;
               ita
               quoque
               ,
               ut
               à
               vestra
               ass●ntiatur
               ,
               à
               nobis
               omnimodis
               suadetur
               .
            
             Apud
             .
             Sirmond
             .
             Concil
             .
             Gallic
             .
             To
             2.
             p.
             256.
             
          
           
             Baron
             .
             Annal.
             ad
             An.
             809.
             
          
           
             Phot
             in
             ep
             .
             ad
             Patriarch
             .
             Aquileiens
             .
             Pet.
             Lombard
             .
             lib.
             1.
             sent
             dist
             11.
             
          
           
             
               Ta●●
               inter
               alias
               accusationes
               hoc
               principaliter
               posuit
               ,
               Ipsum
               fore
               excommunicatum
               ,
               quòd
               apposuerat
               ad
               symbolum
               ,
               Sp.
               Sanctum
               à
               filio
               procedere
               .
               Similiter
               &
               depositum
               ,
               quod
               ipse
               Nicolaus
               Papa
               incidisset
               in
               sententiam
               tertit
               Concilii
               .
            
             Antonin
             .
             Part.
             3.
             
             T
             it
             22.
             cap.
             13.
             sect
             .
             10.
             
          
           
             
               Concil
               .
               Florent
               .
               sess
            
             .
             8.
             
          
           
             §.
             19.
             
          
           
             
               
                 Concil
                 .
                 Ephes.
                 part
              
               .
               2.
               
               Act.
               6.
               p.
               366.
               
            
             
               
                 Concil
                 .
                 Florent
                 .
                 sess
              
               .
               5.
               p.
               587.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             589.
             
             Sess.
             5.
             
          
           
             
               Concil
               .
               Florent
               .
               sess
            
             .
             8.
             p.
             626.
             
          
           
             P.
             625.
             
          
           
             §.
             20.
             
          
           
             
               Petrus
               de
               Marca
               ,
               de
               Concord
               .
               Sacerd.
               &
               Imp.
               l.
            
             1.
             c.
             1.
             sect
             .
             5.
             
          
           
             §.
             21.
             
          
           
             P.
             26.
             n.
             3.
             
          
           
             P.
             12.
             
          
           
             §.
             1.
             
          
           
             P.
             27.
             sect
             .
             10
             ,
             n.
             2.
             
          
           
             P.
             13.
             n.
             1.
             
          
           
             P.
             13.
             
          
           
             P.
             14.
             
          
           
             §.
             2.
             
          
           
             P.
             15.
             
          
           
             §.
             3
             ▪
             
          
           
             P.
             1●
             .
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             Bishop
             Bramhall
             .
             Schism
             Guarded
             .
             sect
             .
             7
             ▪
             p
             396.
             
          
           
             Sect.
             1.
             cap
             11.
             p.
             190.
             
             V.
             Replication
             to
             the
             Bishop
             of
             Chalcedon
             ▪
             p.
             264.
             
          
           
             §.
             7
             ▪
             
          
           
             §.
             8.
             
          
           
             
               Irenaeus
               .
               l.
            
             1
             c.
             2
             ,
             3.
             
             
               Tertul.
               de
               veland
               .
               virgin
               .
               c.
            
             1.
             
               de
               praescript
               .
               c.
            
             13
             ,
             14.
             
             
               Cyril
               Hierosolomit
               ▪
               Catech
            
             4
             ,
             5.
             
             
               Hiero●
               .
               ep
            
             .
             61.
             
               ad
               Pammach
               .
               Augustin
               .
               de
               symbol
               ▪
               ad
               Catec●
               .
               l.
            
             3
             ▪
             c.
             1
             
               de
               temp
               .
               serm
            
             .
             115
             ,
             119
             ,
             131
             ▪
             181.
             
             
               Ambros.
               serm
            
             .
             38.
             
               de
               jejun
               .
               &
               Quadrag
               .
               &c.
               Hilar.
               ad
               Constant.
               Aug.
               Ruffinus
               in
               symbol
               .
               c.
            
             2.
             
          
           
             §.
             9.
             
          
           
             §.
             10.
             
          
           
             Isa.
             11.9
             .
             Joh.
             6.45
             .
             Joh.
             4.25
             .
             Joh.
             15.15
             .
          
           
             Act.
             20.27
             .
          
           
             Act.
             20.20
             ,
             21.
             
          
           
             §.
             11.
             
          
           
             
               Tabulae
               suff
               .
               cap.
            
             19
             ,
             20
             ,
             21.
             
          
           
             
               Neque
               si
               complurium
               experimentis
               fidem
               habere
               liceat
               ,
               adversus
               nostratium
               haereticorum
               subtilitates
               fides
               Catholica
               sustineri
               potest
               absque
               praecipuis
               hujus
               libelli
               dogmatibus
               ,
               &
               (
               si
               conjicere
               fas
               sit
               )
               aliquibus
               accusatis
               .
            
             Tabulae
             suffrag
             .
             ep
             .
             dedicat
             .
             ad
             Papam
             Alex.
             7.
             
          
           
             
               Tabulae
               suffrag
               .
               tab
            
             .
             2.
             p.
             11
             ,
             &c.
             
          
           
             
               V.
               exemplar
               ipsius
               Decreti
               apud
               Tho.
               Albii
               purgat
               .
               p.
            
             9.
             
          
           
             
               Eminentissimos
               Praesules
               ,
               infortunio
               prae●entis
               seculi
               in
               quo
               scientia
               ex
               Scholis
               exulat
               ,
               et
               fidei
               &
               Theologiae
               veritates
               numero
               votorum
               aestim●ntur
               ,
               incidisse
               in
               Consultores
               ex
               majori
               parte
               &
               ignaros
               &
               arrogantes
               ,
               qui
               intrepid●
               consigant
               propositiones
               ,
               quas
               jurati
               asserant
               se
               nescire
               ,
               sintne
               verae
               vel
               falsae
               .
            
             Appendix
             Albiana
             ad
             Purgat
             .
             sect
             .
             poster
             .
             p.
             212.
             
             A.
             D.
             1662.
             
          
           
             §.
             12.
             
          
           
             ●
             .
             15.
             n.
             4.
             
          
           
             P.
             16.
             
          
           
             P.
             28.
             n.
             3.
             
          
           
             P.
             16.
             
          
           
             P.
             16
             ,
             17.
             
          
           
             §.
             14.
             
          
           
             P.
             18.
             
          
           
             §.
             15.
             
          
           
             N.
             8.
             
             P.
             31
             ,
             32.
             
          
           
             P.
             18.
             
          
           
             P.
             19
             ,
             20
             ,
             21.
             
          
           
             §.
             16.
             
          
           
             P.
             29.
             n.
             5.
             
          
           
             N.
             2.
             
          
           
             P.
             22.
             
          
           
             
               Pateret
               utique
               tandem
               ,
               ipsam
               contrarietatem
               non
               esse
               veraciter
               realem
               sicut
               est
               vocalis
               ,
               alioquin
               vel
               ipsi
               Graci
               ,
               vel
               nos
               Latini
               sumus
               verè
               haretici
               .
            
             Scotus
             Dist.
             11.
             l.
             1.
             q.
             1.
             sect
             .
             2.
             
          
           
             P.
             22
             ,
             23.
             
          
           
             
               Quicquid
               sit
               de
               iis
               ex
               quo
               Ecclesia
               Catholica
               declaravit
               hoc
               esse
               tenendum
               ,
               sicut
               de
               substantia
               fidei
               ,
               sicut
               pa●et
               extra
               .
               de
               sum
               .
               Trin.
               &
               ●id
               .
               Cath.
               c.
               ●irmiter
               tenendum
               est
               quod
               Spiritu●
               Sanctus
               procedat
               ab
               utroque
               .
            
             Scotus
             .
             ib.
             
          
           
             §.
             17.
             
          
           
             P.
             31.
             n.
             7.
             
          
           
             P.
             23.
             
          
           
             P.
             24.
             
          
           
             P.
             20.
             n.
             8.
             
          
           
             P.
             24.
             
          
           
             §.
             18.
             
          
           
             
               Fundata
               ista
               res
               est
               ;
               ferendus
               est
               disputator
               errans
               in
               aliis
               quaestionibus
               ,
               non
               diligen●er
               digestis
               ,
               nondum
               plena
               eccl
               siae
               autoritate
               firmatis
               ,
               ibi
               ferendus
               est
               error
               :
               non
               tantum
               progredi
               debet
               ,
               ut
               etiam
               Fundamentum
               ipsum
               Ecclesiae
               quatere
               moliatur
               .
            
             August
             .
             serm
             .
             14.
             de
             verb.
             Apostol
             .
             Tom.
             10.
             p.
             2●4
             .
             edit
             .
             Froben
             .
             1529.
             
          
           
             P.
             32
             ,
             33.
             n.
             9
             ,
             10.
             
          
           
             P.
             2●
             .
          
           
             
               Impetremus
               ergo
               ,
               si
               possumus
               ,
               à
               fratribus
               nostris
               ,
               nè
               nos
               insuper
               appellent
               Haereticos
               ;
               quod
               eos
               talia
               dispurantes
               nos
               appellare
               possimus
               sorsitan
               ,
               si
               vellemus
               ,
               nec
               tamen
               appellamus
               .
            
             Id.
             ib.
             
          
           
             
               Non
               expedit
               :
               adh●c
               sortè
               nostra
               non
               est
               reprehendenda
               patientia
               ;
               sed
               de●emus
               time●c
               ,
               nè
               culpetur
               etiam
               negligentia
               .
            
          
           
             §.
             1.
             
          
           
             P.
             34.
             n.
             11.
             
          
           
             P.
             28.
             n.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             32.
             n.
             11.
             
          
           
             
               Aug.
               contra
               ep
               .
               Fundam
               .
               c.
            
             4.
             
          
           
             P.
             30.
             
          
           
             
               C.
               ep
               .
               Fund
               .
               c.
            
             5.
             
          
           
             Ibidem
             .
          
           
             §.
             3.
             
          
           
             P.
             32.
             
          
           
             
               Ecce
               putemus
               illos
               Episcopos
               qui
               Romae
               judicarunt
               ,
               non
               bonos
               judices
               fuisse
               ,
               restabat
               adhuc
               plenarium
               Ecclesiae
               universae
               Concilium
               ,
               ubi
               etiam
               cum
               ipsis
               judicibus
               causa
               posset
               agitari
               ,
               ut
               si
               male
               judicasse
               convicti
               essent
               ,
               eorum
               sententiae
               solverentur
               .
               Quod
               utrum
               fecerint
               ,
               probent
               .
               Nos
               enim
               non
               factum
               ●sse
               sa
               ilè
               probamus
               ,
               ex
               eo
               quod
               totus
               o●bis
               non
               iis
               communicat
               .
            
             Aug.
             Epist.
             162.
             
          
           
             §.
             4.
             
          
           
             P.
             35.
             n.
             13.
             
          
           
             P.
             3●
             .
             n.
             2.
             
          
           
             §.
             5.
             
          
           
             P.
             35.
             n.
             13.
             
          
           
             P.
             33.
             n.
             3.
             
          
           
             
               Paulò
               post
               enim
               ,
               lectis
               Commentariis
               Romae
               sub
               Coelestino
               conscriptis
               ,
               &
               haeresis
               ipsa
               Pelagiana
               ,
               &
               authores
               ,
               sautoresque
               ejus
               episcopi
               ,
               ab
               Oecumenica
               Synodo
               iterum
               condemnati
               sunt
               .
            
             Jansenius
             de
             haeres
             .
             Pelag.
             lib.
             1
             ▪
             p.
             31.
             
          
           
             
               Nestoriana
               lues
               successi
               Pelagianae
               ,
            
             
               Quae
               tamen
               est
               utero
               progenerata
               meo
               .
            
             
               Me
               tamen
               una
               dedit
               victam
               sententia
               letho
               :
            
             
               Illa
               volens
               iterum
               surgere
               ,
               bis
               cecidit
               .
            
             
               Mecum
               oritur
               ,
               mecum
               moritur
               ,
               mecum
               sepulchrum
            
             
               Intrat
               ,
               &
               inferni
               carceris
               ima
               subit
               .
            
             
               
                 Prosper
                 in
                 Epitaph
                 .
                 Nestor
                 .
                 &
                 Pelag.
                 haeres
                 .
              
            
          
           
             §.
             6.
             
          
           
             P.
             36.
             
          
           
             P.
             33.
             n.
             4.
             
          
           
             §.
             7.
             
          
           
             P.
             36.
             n.
             14.
             
          
           
             P.
             35.
             
          
           
             §.
             8.
             
          
           
             Ibid.
             
          
           
             P.
             3●
             .
          
           
             §.
             9.
             
          
           
             P.
             38.
             n.
             15.
             
          
           
             n.
             16.
             
          
           
             P.
             37.
             
          
           
             §.
             10.
             
          
           
             P.
             37.
             
             ●
             .
             8.
             
          
           
             Pag.
             38.
             
          
           
             §.
             11.
             
          
           
             Commonit
             .
             1.
             c.
             1.
             
          
           
             Cap.
             2.
             
          
           
             Cap
             3.
             
          
           
             Cap.
             4.
             
          
           
             
               Nihil
               novandum
               nisi
               quod
               traditum
               est
               .
               Nosque
               religionem
               ,
               non
               quâ
               vellemus
               ducere
               ,
               sed
               quâ
               illa
               duceret
               ,
               sequi
               oportere
               .
               Idque
               esse
               proprium
               Christiana
               modestiae
               &
               gravitatis
               ,
               non
               sua
               posteris
               tradere
               ,
               sed
               à
               majoribus
               accepta
               servare
               .
            
             cap.
             9.
             
          
           
             
               Adnunciare
               ergo
               aliquid
               Christianis
               Catholicis
               praeter
               id
               quod
               acceperunt
               ,
               nunquam
               licuit
               ,
               nunquam
               ▪
               licet
               ,
               nunquam
               licebit
               :
               &
               Anathematizare
               eos
               qui
               Adnuncient
               aliquid
               ,
               praeterquam
               quod
               semel
               acceptum
               est
               ,
               nunquam
               non
               oportuit
               ,
               nusquam
               non
               oportet
               ,
               nusquam
               non
               oportebit
               .
            
             Vincent
             .
             Lerin
             .
             cap.
             14.
             
          
           
             
               Quicquid
               universaliter
               antiqui●ùs
               Ecclesiam
               Catholicam
               tenuisse
               cognovent
               ,
               id
               solùm
               sibi
               tenendum
               ,
               credendumque
               decernit
               .
            
             cap.
             25.
             
             
               Mirari
               satis
               nequeo
               tantam
               quorundam
               hominum
               vesaniam
               ,
               tantam
               excacatae
               men●is
               impietatem
               ,
               tantam
               postremò
               errandi
               libidinem
               ,
               ut
               contenti
               non
               sint
               trad●tâ
               semel
               &
               acceptâ
               antiquitùs
               credendi
               regulâ
               ;
               sed
               nova
               &
               nova
               in
               diem
               quaerunt
               ,
               semperque
               aliquid
               gest●u●t
               religioni
               addere
               ,
               mutare
               ,
               detrahere
               .
               Quasi
               non
               coeleste
               dogma
               sit
               ,
               quod
               semel
               revelatum
               esse
               sufficiat
               ;
               sed
               terrena
               institutio
               ,
               quae
               aliter
               perfici
               nisi
               assiduâ
               emendatione
               ,
               immò
               potius
               reprehensione
               ,
               non
               possit
               .
            
             cap.
             26.
             
          
           
             
               Abdicatâ
               enim
               qualibet
               parte
               Catholici
               dogmatis
               ,
               alia
               quoque
               item
               atque
               alia
               ,
            
             &c.
             
               quid
               aliud
               ad
               extremum
               sequetur
               ,
               nisi
               ut
               totum
               pariter
               repudietur
               ?
            
             cap.
             31.
             
          
           
             §.
             12.
             
          
           
             Pag.
             39.
             
          
           
             §.
             13.
             
          
           
             Pag.
             39.
             
          
           
             
               Quid
               si
               novella
               aliqua
               contagio
               non
               jam
               por●●unculam
               tantum
               ,
               sed
               totam
               pariter
               Ecclesiam
               commaculare
               conctur
               ?
               tunc
               item
               providebit
               ,
               ut
               antiquitati
               inhaereat
               .
            
             cap.
             4.
             
          
           
             §.
             14.
             
          
           
             P.
             39.
             n.
             16.
             
          
           
             P.
             42
             n.
             9.
             
          
           
             Pag.
             40.
             
          
           
             Pag
             43.
             
          
           
             
               Bellarm.
               de
               justific
               .
               l.
            
             3.
             c.
             8.
             sect
             .
             2.
             
          
           
             Pag.
             43
             ,
             44.
             
          
           
             §.
             1.
             
          
           
             P.
             45.
             n.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             42.
             sect
             .
             11
             :
             n.
             1.
             
          
           
             P.
             44.
             
          
           
             P.
             42.
             n.
             2.
             
          
           
             §.
             3.
             
          
           
             P.
             46.
             
          
           
             P.
             43.
             n.
             2.
             
          
           
             P.
             46.
             n.
             4.
             
          
           
             §.
             4.
             
          
           
             P.
             48.
             n.
             6.
             
          
           
             P.
             50.
             n.
             1.
             
          
           
             P.
             47.
             n.
             4.
             
          
           
             §.
             5.
             
          
           
             P.
             48
             ▪
             n.
             6.
             
          
           
             P.
             50
             n.
             1.
             
          
           
             P.
             49
             ,
          
           
             §.
             6.
             
          
           
             P.
             51.
             n.
             2.
             
          
           
             P.
             49.
             n.
             8.
             
          
           
             §.
             7.
             
          
           
             P.
             52.
             sect
             .
             15.
             n.
             1.
             
          
           
             P.
             53.
             n.
             2.
             
          
           
             P.
             51.
             
          
           
             P.
             54.
             n.
             1.
             
          
           
             P.
             51.
             n.
             9
             ,
          
           
             §.
             8.
             
          
           
             P.
             55.
             n.
             4.
             
          
           
             P.
             52.
             n
             ▪
             ●
             ,
          
           
             P.
             56
             ▪
             
          
           
             §.
             9.
             
          
           
             §.
             10.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             Pag.
             55.
             
          
           
             Sect.
             16.
             n.
             1.
             
          
           
             §.
             3.
             
          
           
             Ibid.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             1
             Joh.
             1.1
             .
          
           
             2
             Pet.
             1.16
             .
          
           
             Luk.
             1.1
             ,
             2.
             
          
           
             §.
             7.
             
          
           
             §.
             8.
             
          
           
             §.
             9.
             
          
           
             
               Praefat.
               in
               Mat.
               quaest
            
             .
             13.
             
          
           
             Quaest.
             4.
             
               in
               Math.
               ad
               proleg
            
             .
             2.
             
          
           
             P.
             55.
             n.
             1.
             
          
           
             P.
             58.
             n.
             4.
             
          
           
             §.
             10.
             
          
           
             
               V.
               Supplicat
               .
               ad
               Imperat.
               Reg.
               Princip
               .
               super
               causis
               generalis
               Concilii
               convocandi
               contra
               Paulum
            
             5.
             
             Lond.
             1613.
             
          
           
             §.
             11.
             
          
           
             
               
                 Becan
                 .
                 sum
                 .
                 p.
              
               2.
               
               
                 Tom.
                 pa●tr
                 .
                 de
                 fide
                 .
                 c.
              
               1.
               q.
               2.
               sect
               .
               8.
               
            
             
               
                 Valent.
                 Tom.
              
               1.
               disp
               .
               1.
               q.
               1.
               punct
               .
               1.
               sect
               .
               8.
               
               Colum.
               35.
               
            
          
           
             P.
             55.
             n.
             1.
             
          
           
             P.
             58.
             n.
             4.
             
          
           
             §.
             12.
             
          
           
             P.
             55.
             n.
             1.
             
          
           
             P.
             56.
             n.
             2.
             
          
           
             2
             Pet.
             1.21
             .
          
           
             P.
             56.
             n.
             2.
             
          
           
             §.
             13.
             
          
           
             P.
             55.
             n.
             1.
             
             P.
             56.
             n.
             2.
             
          
           
             P.
             57.
             
          
           
             P.
             56.
             n.
             2.
             
          
           
             P.
             55.
             n
             1.
             
          
           
             §.
             14.
             
          
           
             
               De
               Notis
               ●cclesiae
               .
               cap.
            
             14.
             
          
           
             §.
             15.
             
          
           
             §.
             16.
             
          
           
             P.
             61.
             n.
             3.
             
             Aristot
             1.
             
             
               Post.
               c.
            
             2.
             
             T.
             16.
             
          
           
             Pag.
             57.
             
          
           
             §.
             17.
             
          
           
             Ibid.
             
          
           
             §.
             18.
             
          
           
             P.
             58.
             n.
             4.
             
          
           
             4.
             
          
           
             P.
             55.
             
          
           
             P.
             58
             ,
             59.
             
          
           
             P.
             59.
             
          
           
             Pag.
             6●
             .
          
           
             §.
             19.
             
          
           
             P.
             62.
             
          
           
             P.
             60
             ,
             61.
             
          
           
             
               In
               cap.
            
             14.
             
               ep
               .
               ad
               Rom.
            
             
          
           
             
               Huic
               Anacleto
               soli
               magis
               crediderim
               ,
               &c
               quàm
               Hieronymo
               ,
               Augustino
               ,
               aut
               cuiviis
               alii
               recentiori
               ,
               quantumlibet
               docto
               &
               sancto
               .
            
             Advers
             .
             haeres
             .
             l.
             6.
             verbo
             Episcopus
             .
          
           
             
               Respondeo
               ,
               Cyprianum
               hoc
               scripsisse
               cum
               errorem
               suum
               tueri
               vellet
               ,
               &
               ideo
               non
               mirum
               si
               errantium
               more
               tunc
               ra●iocinaretur
               .
            
             De
             verbo
             Dei.
             l.
             4.
             c.
             11.
             
          
           
             
               Videtur
               ,
               mortalitèr
               peccâsse
            
             .
             De
             Pontif.
             R.
             l.
             4.
             c.
             7.
             
          
           
             
               Haec
               Opinio
               falsa
               est
               ,
               meo
               judicio
               .
            
             De
             Pontif
             .
             l.
             4.
             c.
             12.
             
          
           
             
               Dico
               ,
               Chrysostomum
               ut
               quaedam
               alia
               per
               excessum
               ita
               locutum
               esse
               .
            
             De
             Missa
             .
             l.
             2.
             c.
             10.
             
          
           
             
               Respondeo
               ,
               Augustinum
               non
               expendisse
               l●cum
               ●unc
               diligenter
               .
            
             De
             Euch.
             l.
             1.
             c.
             11.
             
          
           
             
               De
               verbo
               Dei.
               l.
            
             4.
             c.
             11.
             
          
           
             Ibid.
             
          
           
             
               Dict.
               D.
               l.
            
             1.
             c.
             9.
             l.
             3.
             c.
             1.
             l.
             4.
             c.
             9.
             
             
               De
               Poenit
               ▪
               l.
            
             3.
             c.
             7.
             l.
             4.
             c.
             9
             ▪
             
          
           
             In
             Mat.
             16.18
             .
          
           
             In
             Mat.
             21.9
             .
             In
             Ma●
             .
             19.11
             .
             In
             Joh.
             6.
             n.
             69.
             
             In
             Joh.
             6.
             n.
             116.
             
          
           
             §.
             20.
             
          
           
             
               
                 Hermannus
                 ait
                 ,
                 Scripturas
                 valere
                 quantum
                 fabulas
                 Aesopi
                 ,
                 si
                 deftituantur
                 Ecclesiae
                 autoritate
                 :
                 referente
                 Brentio
                 .
              
               V.
               Bailly
               tract
               .
               1.
               q.
               17.
               
            
             
               
                 Sunt
                 Scripturae
                 ,
                 quidam
                 velut
                 nasus
                 cereus
                 ,
                 qui
                 se
                 horsum
                 ,
                 illorsum
                 ,
                 trahi
                 retrahi
                 ,
                 fingique
                 facilè
                 permittit
                 .
              
               Albert.
               Pighius
               .
               Hierarch
               .
               l.
               3.
               c
               3.
               
            
             
               
                 Etiamsi
                 scriptura
                 dicat
                 ,
                 libros
                 Prophetarum
                 &
                 Apostolorum
                 esse
                 divinos
                 ,
                 tamen
                 non
                 credam
                 esse
                 ,
                 n●si
                 prius
                 hoc
                 credidero
                 Scripturam
                 esse
                 divinam
                 :
                 nam
                 in
                 Alcorano
                 Ma●umetis
                 ,
                 passim
                 legimus
                 ipsum
                 Alcoranum
                 de
                 coelo
                 à
                 Deo
                 missum
                 ,
                 &
                 tamen
                 ei
                 non
                 credimus
                 .
              
               De
               verbo
               Dei.
               l.
               4.
               c.
               4.
               
            
             
               
                 Scriptura
                 debet
                 ab
                 Ecclesiâ
                 regulari
                 ,
                 &
                 non
                 contra
                 .
              
               Caranza
               Controv.
               1.
               
               Pigh
               .
               Controvers
               .
               l.
               1
               c.
               2.
               
               Valent.
               l.
               4.
               c.
               2.
               de
               Analys
               .
               Fid.
               Bellarm.
               l.
               4.
               c.
               12.
               de
               verbo
               Dei.
               
            
          
           
             §.
             21.
             
          
           
             P.
             61.
             
          
           
             §.
             22.
             
          
           
             ●
             62.
             
          
           
             §.
             23.
             
          
           
             P.
             62
             ,
             63
             n.
             5.
             
          
           
             P.
             56.
             
          
           
             P.
             63.
             
          
           
             §.
             24.
             
          
           
             P.
             63.
             l.
             50.
             
          
           
             P.
             64.
             n.
             6.
             
          
           
             P.
             64.
             l.
             46.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             P.
             64
             ▪
             
          
           
             §.
             25.
             
          
           
             P.
             65
             l.
             8.
             
          
           
             P.
             64
             n.
             6.
             
          
           
             P.
             65.
             
          
           
             P.
             65.
             
          
           
             §.
             1.
             
          
           
             P.
             66
             ch
             .
             6.
             n.
             1.
             
          
           
             §.
             2.
             
          
           
             
               C.
               ep
               .
               fund
               .
               c.
            
             5.
             
          
           
             Ibid.
             
          
           
             §.
             3.
             
          
           
             Tom.
             2.
             ep
             .
             11●
             ▪
             
          
           
             
               
                 Ipsa
                 Scripturarum
                 verba
                 ponenda
                 sunt
                 ut
                 ipsis
                 quibus
                 adversum
                 nos
                 usus
                 eft
                 testimon●is
                 revincatur
                 .
              
               Advers
               .
               Helv.
               prim
               .
            
             
               
                 Sed
                 ut
                 bec
                 quae
                 scripta
                 sunt
                 non
                 ●egamus
                 ,
                 ita
                 〈◊〉
                 quae
                 non
                 sunt
                 scripta
                 renuimus
                 :
                 Natum
                 Deum
                 esse
                 de
                 Virgine
                 credimus
                 ,
                 quia
                 legimus
                 ;
                 Mariam
                 nupsisse
                 post
                 partuns
                 ,
                 non
                 cr●dimus
                 quia
                 non
                 legimus
                 .
              
               Hierony
               .
               advers
               .
               Helv.
               To.
               2.
               p.
               6.
               col
               .
               1.
               ed.
               P.
               1533.
               
            
          
           
             
               V.
               Ambros.
            
             Tom.
             3.
             ep
             .
             9.
             
             Basil.
             1555.
             
          
           
             Epiphan
             .
             haeres
             .
             78.
             
             Tom.
             1.
             l.
             3.
             edit
             .
             Petav.
             
          
           
             
               Aug.
               de
               haeres
            
             .
             84.
             
          
           
             
               V.
               Vasquez
               in
            
             3.
             
               p.
               Thom.
               tom
            
             .
             2.
             disp
             .
             1●●
             .
             c.
             6.
             
          
           
             
               Epiph.
               haeres
            
             .
             78.
             sect
             .
             7.
             p.
             1038.
             
          
           
             Homil.
             25.
             p.
             509.
             
             Tom.
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             
               Not.
               in
               Basil.
               To.
            
             3.
             p.
             49.
             
               es●
               .
               Paris
            
             .
             1638.
             
          
           
             
               Comment
               .
               in
               Matth.
            
             23.
             
             Tom.
             9.
             
          
           
             
               Ubi
               supra
            
             .
          
           
             In
             3.
             
               p.
               Thom.
               ●om
            
             .
             2.
             q.
             28.
             art
             .
             3.
             cap.
             7.
             
          
           
             §.
             4.
             
          
           
             
               Contra
               D●natist
            
             .
             l.
             2.
             c.
             7.
             
          
           
             
               Ex
               Evangelio
               profero
               certa
               documenta
            
             .
             l.
             1.
             c.
             Donatist
             cap.
             6.
             
             
               Quid
               sit
               perniciosius
               ,
               utrum
               non
               baptizari
               an
               rebaptizari
               ,
               judicare
               difficile
               est
               ,
               veruntamen
               recurrens
               ad
               illam
               stateram
               Dominicam
               ,
               ubi
               non
               ex
               humano
               sensu
               sed
               ex
               divinâ
               auctoritate
               rerum
               momenta
               pensantur
               ,
               inveni●
               de
               utrâque
               re
               Domini
               sententiam
               ,
               nempe
               in
               Scripturis
               .
            
             l.
             2.
             c.
             14.
             
             
               Huc
               accedit
               quia
               benè
               perspectis
               ex
               utroque
               latere
               disputationis
               rationibus
               ,
               &
               Scripturarum
               Testimoniis
               ,
               potest
               etiam
               dici
               ,
               Quod
               veritas
               declaravit
               hoc
               sequimur
               .
            
             l.
             4.
             c.
             7.
             vid.
             l.
             4.
             c.
             24.
             l.
             5.
             c.
             4.
             l.
             6.
             c.
             1.
             l.
             5.
             c.
             23.
             c.
             26.
             
          
           
             
               Espenc
               .
               de
               Eucharist
               .
               ad
               O●at
               .
            
             l.
             2.
             c.
             12.
             
          
           
             §.
             5.
             
          
           
             P.
             6●
             .
          
           
             §.
             6.
             
          
           
             P.
             68.
             n.
             2.
             
          
           
             
               Commonit
               .
               c.
            
             3.
             
          
           
             §.
             7.
             
          
           
             P.
             68.
             
          
           
             P.
             69.
             
          
           
             §.
             8.
             
          
           
             P.
             69.
             n.
             10.
             
          
           
             P.
             69.
             n.
             3.
             
          
           
             P.
             70.
             
          
           
             §.
             9.
             
          
           
             §.
             10.
             
          
           
             Pag
             70
             ,
             71.
             
          
           
             P.
             71
             ,
             72.
             
          
           
             P.
             74.
             n.
             12.
             
          
           
             
               Institut
               .
               l.
            
             1.
             c.
             7.
             sect
             .
             4.
             
          
           
             
               Controv.
               de
               Script
               .
               q.
            
             3.
             c.
             1.
             
          
           
             
               Id
               statuendum
               est
               ,
               authoritatem
               humanam
               &
               incitamenta
               omnia
               illa
               praedicta
               ,
               sive
               alia
               quaecunque
               adhibita
               ab
               eo
               qui
               proponit
               fidem
               ,
               non
               esse
               sufficientes
               causas
               ad
               credendum
               ut
               credere
               tenemur
               ;
               sed
               praeterea
               opus
               est
               interiori
               causá
               efficiente
               ,
            
             i.
             e.
             
               Dei
               speciali
               auxili●
               moventis
               ad
               credendum
               .
            
             Locor
             .
             theol
             .
             l.
             ●
             .
             c.
             8.
             
             Resp.
             ad
             4.
             arg
             .
             l
             2.
             c.
             8.
             sect
             .
             
               Jam
               si
               hac
            
             .
          
           
             
               Arcanum
               hoc
               divini
               Spiritûs
               testimonium
               prorsus
               necessarium
               est
               ,
               ut
               quis
               Ecclesiae
               testimonio
               ac
               judicio
               ,
               circa
               Scripturarum
               approbationem
               credat
               .
            
             Triplicat
             .
             advers
             Whitak
             .
             cap.
             3.
             
          
           
             
               Et
               verò
               Deus
               ipse
               imprimis
               est
               qui
               Christianam
               doctrinam
               ,
               atque
               adeò
               Scripturam
               sacram
               veram
               esse
               ,
               voce
               revelationis
               suae
               ,
               &
               intern●
               quodam
               instinctu
               &
               impulsu
               humanis
               mentibus
               contestatur
               atque
               persuadet
               ;
               ut
               in
               eâ
               ipsâ
               scripturà
               multis
               in
               lo●is
               est
               expressum
               ,
               &
               praeclare
               à
               Prospero
               Aquitanico
               explicatur
               .
            
             De
             An●lysi
             fide●
             l.
             1.
             c.
             1.
             
          
           
             §.
             11.
             
          
           
             P.
             74.
             n.
             13.
             
          
           
             N.
             14.
             
          
           
             P.
             72.
             l.
             9
             ,
             1●
             .
          
           
             P.
             75.
             l.
             5.
             
          
           
             P.
             72.
             n.
             ●
             .
          
           
             §.
             12.
             
          
           
             P.
             77.
             n.
             15.
             
          
           
             P.
             73.
             
          
           
             P.
             80.
             n.
             18.
             
          
           
             §.
             13.
             
          
           
             §.
             14.
             
          
           
             P.
             7.
             n.
             6.
             
          
           
             Mark
             16
             ▪
             14.
             
          
           
             P.
             75
             ▪
             76
             ▪
             
          
           
             §.
             15.
             
          
           
             P.
             83.
             
          
           
             P.
             76.
             
          
           
             P.
             77.
             
          
           
             P.
             77.
             
          
           
             §.
             16.
             
          
           
             Iren.
             l.
             3.
             c.
             4.
             
          
           
             
               Quid
               autem
               ,
               si
               neque
               Apostoli
               quidem
               scripturas
               reliquissent
               nobis
               ,
               nonne
               oportebat
               ordinem
               sequi
               traditionis
               ,
               quam
               tradiderunt
               iis
               quibus
               committebant
               Ecclesias
               ?
               Cui
               ordinationi
               assentiunt
               multae
               gentes
               barbarorum
               ,
               qui
               in
               Christum
               credunt
               ,
               sine
               chartâ
               &
               atramento
               scriptam
               habentes
               salutem
               ,
               &
               veterem
               traditionem
               custodientes
               .
            
          
           
             
               Quicquid
               Servator
               de
               suis
               factis
               &
               dictis
               nos
               legere
               voluit
               ,
               hoc
               scribendum
               illis
               tanquam
               suis
               manibus
               imperavit
               .
            
             De
             Consens
             .
             Evang
             ,
             l.
             1.
             c.
             ult
             .
          
           
             
               Non
               per
               alios
               dispositionem
               salutis
               nostrae
               cognovimas
               ,
               quàm
               per
               eos
               ,
               per
               quos
               evangelium
               pervenit
               ad
               nos
               ;
               quod
               quidem
               tunc
               praeconiavé●unt
               ,
               postea
               verò
               per
               Dei
               voluntatem
               in
               Scripturis
               nobis
               tradidérunt
               ,
               f●ndamentum
               &
               columnam
               fidei
               nostrae
               ●uturum
               .
            
             Iren.
             l.
             3.
             cap.
             1.
             
          
           
             Irenaeus
             lib.
             4.
             cap.
             69.
             
             Augustin
             .
             2.
             cont
             .
             Donat.
             cap.
             7.
             
          
           
             
               Homo
               itaque
               fide
               ,
               spe
               ,
               &
               charitate
               subnixus
               ,
               eáque
               inconcussè
               retine●s
               ,
               non
               indiget
               scripturis
               nisi
               ad
               alios
               instruendos
               .
               Itaque
               multi
               per
               haec
               tria
               ,
               etiam
               in
               solitudine
               sine
               codicibus
               vivunt
               .
            
             De
             Doctr.
             Christianâ
             l.
             1.
             cap
             39.
             
          
           
             
               Titubab●t
               autem
               fides
               ,
               s●
               divinarum
               scripturarum
               vacillat
               auctoritas
               .
            
             De
             Doctr.
             Christ.
             l.
             1.
             c
             38.
             
          
           
             
               Ad
               edomandam
               labore
               superbiam
               ,
               &
               intellectam
               à
               fastidio
               revocandum
               ,
               cui
               facilè
               investigata
               plerumque
               vilescunt
               .
            
             l.
             2.
             c.
             6.
             
          
           
             
               In
               Canonicis
               autem
               scripturis
               ecclesiarum
               catholica●um
               q●amplurium
               au●toritatem
               sequa●ur
               ,
               inter
               quas
               sane
               illae
               sunt
               ,
               quae
               Apostoli
               〈◊〉
               sedes
               habere
               ,
               &
               epistolas
               accipere
               ●●eruerunt
               .
            
             l.
             2.
             c.
             8.
             
          
           
             
               In
               iis
               enim
               quae
               apert●
               posita
               in
               Scriptur●
               sunt
               ,
               inveniuntur
               illa
               omnia
               ,
               quae
               continent
               fidem
               ,
               moresque
               vivendi
               .
            
             l.
             2.
             c.
             9.
             
          
           
             De
             Baptism
             .
             c.
             Donatist
             .
             l
             5.
             c.
             24.
             
          
           
             
               Quod
               autem
               nos
               admonet
               ,
               ut
               ad
               fontem
               recurramus
               ,
            
             i.
             e.
             
               ad
               Apostolicam
               traditionem
               ,
               &
               inde
               canalem
               in
               nostra
               tempora
               dirigamus
               ,
               optimum
               est
               ,
               &
               sine
               d●bitatione
               faciendum
               .
            
             l
             5.
             c.
             26.
             
          
           
             Cypr.
             ep
             .
             74.
             
          
           
             
               
                 Vnde
                 traditio
                 haec
                 ,
                 utrúmne
                 de
                 Dominic●
                 authoritate
                 descendens
                 ,
                 an
                 de
                 Apostolorum
                 mandatis
                 &
                 epistolis
                 veniens
                 ?
                 Ea
                 enim
                 esse
                 facienda
                 quae
                 scripta
                 sunt
                 testatur
                 ,
              
               &c.
               
            
             
               
                 Si
                 in
                 Evangelio
                 pr●cipitur
                 ,
                 aut
                 in
                 Apostolorum
                 epistolis
                 aut
                 Actibus
                 invenitur
                 ,
                 observetur
                 etiam
                 sancta
                 haec
                 traditio
                 .
              
            
          
           
             
               Proinde
               ,
               inquit
               ,
               frustra
               quidam
               qui
               ratione
               vincuntur
               ,
               Consuetudinem
               nobis
               objiciunt
               ,
               q●asi
               consuetudo
               major
               sit
               veritate
               ;
               aut
               non
               id
               sit
               in
               spiritualibus
               sequend●m
               quod
               in
               melius
               suerit
               à
               Spirit●
               Sancto
               revelatum
               .
               Hoc
               planè
               verum
               est
               ,
               quia
               ratio
               &
               veritas
               consu●tudini
               p●aeponenda
               est
            
             Aug.
             de
             baptism
             .
             c.
             Donat.
             l.
             4.
             c.
             5.
             
          
           
             
               Quis
               a●tem
               nesciat
               Sanctam
               Scripturam
               Canonicam
               ,
               tam
               Veteris
               quam
               Novi
               Testamenti
               certis
               suis
               terminis
               co●●tineri
               ,
               eamque
               omnibus
               p●sterioribus
               Episcoporum
               literis
               ita
               praeponi
               ,
               ut
               de
               illâ
               omnino
               dubitari
               &
               disceptari
               non
               possit
               ,
               utrum
               verum
               ,
               vel
               utrum
               rectum
               sit
               ;
               quicquid
               in
               eā
               scriptum
               esse
               constiterit
               .
            
             l.
             2
             ▪
             de
             bapt
             .
             c.
             Donat.
             cap.
             3.
             
          
           
             §.
             18.
             
          
           
             P.
             78.
             
          
           
             §.
             19.
             
          
           
             P.
             81.
             n.
             20.
             
          
           
             
               Ego
               verò
               Evangelio
               non
               crederem
               ,
               nisi
               me
               Catholicae
               Ecclesiae
               commoveret
               authoritas
               .
            
             Aug.
             l.
             1.
             c.
             ep
             .
             fund
             .
             c.
             5.
             
          
           
             Ibid.
             n
             7.
             
          
           
             
               Et
               sic
               aperitur
               modus
               intelligendi
               illud
               Augustini
               ,
               Evangelio
               non
               crederem
               ,
               nisi
               me
               authoritas
               Ecclesiae
               compulisset
               .
               Ibidem
               enim
               Ecclesiam
               sumit
               ,
               pro
               primitivâ
               congregatione
               fidelium
               eorum
               ,
               qui
               Christum
               viderunt
               ,
               audiêrunt
               ,
               &
               sui
               testes
               fuerunt
            
             Gerson
             .
             lect
             .
             2.
             
               de
               vitâ
               spirituali
               a●
            
             .
             Coroll
             .
             7.
             
          
           
             
               Hoc
               autem
               quod
               dictum
               est
               de
               approbatione
               Scriptur●
               per
               Ecclesiam
               ,
               intelligitur
               solum
               de
               Ecclesiá
               quae
               fuit
               tempore
               Apostolorum
               ,
               qui
               fuërunt
               repleti
               Spiritu
               Sancto
               ,
               &
               nihilominus
               vidêrunt
               miracula
               Christi
               &
               audierunt
               ejus
               Doctrinam
               .
               &
               ob
               hoc
               fuërunt
               convenientes
               testes
               omnium
               quae
               Christus
               fecit
               aut
               d●cuit
               ,
               ut
               per
               eorum
               testimonium
               Scriptura
               ,
               continens
               facta
               &
               dicta
               Christi
               ,
               approbaretur
               .
            
             Durand
             .
             l.
             3.
             dist
             .
             24.
             q.
             1.
             sect
             .
             9.
             
          
           
             P.
             79.
             
          
           
             
               Augustinus
               cum
               dicit
               ,
               ego
               Evangelio
               &c.
               intelligit
               de
               Ecclesiá
               Catholicá
               quae
               fuit
               ab
               initio
               Christianae
               fidei
               ,
               secundum
               seriem
               successionis
               Episcoporum
               crescens
               ad
               haec
               usque
               tempora
               ,
               quae
               san●
               ▪
               Ecclesia
               complectitur
               Collegium
               Apostolorum
               .
            
             Driedo
             .
             Tom
             ,
             1.
             l.
             4.
             cap.
             4.
             
          
           
             §.
             20.
             
          
           
             P.
             81.
             n.
             21.
             
          
           
             P.
             80.
             
          
           
             P.
             82.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             Heb.
             2.3
             ,
             4.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             Joh.
             16.
             
             ●3
             .
          
           
             Joh.
             6.19
             .
          
           
             §.
             5.
             
          
           
             Sect.
             16.
             n.
             20.
             
          
           
             P.
             84.
             
          
           
             P.
             85.
             
          
           
             P.
             82.
             
          
           
             P.
             8●
             .
          
           
             §.
             6.
             
          
           
             §.
             7.
             
          
           
             
               Biblioth
               .
               Vatican
               .
               p.
            
             229.
             
          
           
             
               In
               hâc
               autem
               germani
               textûs
               pervestigatione
               ,
               satis
               perspicuè
               inter
               omnes
               constat
               ,
               nullum
               argumentum
               esse
               certius
               ac
               firmius
               ,
               quam
               antiquorum
               probatorumque
               Codicum
               Latinorum
               fidem
               ,
               quos
               tam
               impressos
               ,
               quam
               MSS.
               ex
               bibliothecis
               variis
               conquirendos
               curavimus
               .
            
             Sixtus
             5.
             
             Praefat.
             
          
           
             Pag.
             49.
             
          
           
             
               Bailius
               Contr.
               Catech.
               q.
            
             15·
             tr
             .
             1.
             
             
               Huntl
               .
               Controv.
            
             1.
             c.
             13.
             sect
             .
             9.
             
          
           
             
               Iren.
               l.
            
             1.
             c.
             29.
             
             
               Tertul.
               c.
               Marcion
               .
               l.
            
             5.
             
             
               Epiph.
               haeres
            
             .
             42.
             
          
           
             
               Ambros.
               de
               Sp.
               S.
               l.
            
             3.
             c.
             11.
             
             
               Theodoret.
               de
               haeret
               .
               Fab.
               l.
            
             1.
             
             
               Bellar.
               l.
            
             2.
             
               de
               V.
               D.
               c.
            
             7.
             
          
           
             §.
             8.
             
          
           
             Pag.
             83.
             
          
           
             Pag.
             84.
             
          
           
             §.
             9.
             
          
           
             
               Epiph.
               haeres
            
             .
             66.
             
          
           
             
               Nihil
               mihi
               videtur
               ab
               iis
               im●udentius
               dici
               ,
               vel
               ut
               mitius
               loqua●
               ,
               incuriosias
               &
               imbecillius
               ,
               quam
               Scripturas
               divinas
               esse
               corruptas
               ,
               cum
               id
               n●ll●
               ,
               in
               tam
               recenti
               memo●iâ
               ,
               extantibus
               exempla●●bus
               possint
               convincere
               .
            
             D.
             August
             .
             de
             Utilit
             .
             cred
             .
             c.
             3.
             
          
           
             
               
                 Quam
                 multa
                 soleant
                 dicere
                 immixta
                 esse
                 scripturis
                 divinis
                 ,
                 à
                 nescio
                 quibus
                 co●ruptoribus
                 veritatis
                 .
              
            
             
               
                 Volunt
                 enim
                 nescio
                 quos
                 corruptores
                 divinorum
                 librorum
                 ante
                 ipsius
                 Manichaei
                 tempora
                 fuisse
                 .
              
               Id.
               ib.
               
            
             
               
                 Corrupisse
                 autem
                 illos
                 ,
                 qui
                 Judaeorum
                 legem
                 Evangelio
                 miscere
                 capiebant
                 .
              
            
          
           
             
               
                 Ipsiusque
                 Novi
                 Testamenti-Scripturas
                 tanquam
                 infalsatas
                 ita
                 legunt
                 ,
                 ut
                 quod
                 voluerint
                 inde
                 accipiant
                 quod
                 nolunt
                 rejiciant
                 .
              
               Aug.
               haeres
               .
               46.
               
            
             
               
                 Evangilium
                 quid●m
                 à
                 praedicatione
                 Christi
                 &
                 esse
                 caepit
                 &
                 numinari
                 :
                 at
                 verò
                 Genealogia
                 adeo
                 non
                 est
                 Evangelium
                 ,
                 ut
                 nec
                 ipse
                 ejus
                 scriptor
                 ausus
                 fuerit
                 eam
                 Evangelium
                 nominare
                 .
              
               Faustus
               apud
               August
               .
               c.
               Faustum
               .
               l.
               2.
               init
               .
               l.
               3.
               init
               .
               l.
               5.
               init
               .
            
             
               
                 Ubi
                 si●
                 man●festâ
                 veritate
                 isti
                 praefocantur
                 ut
                 obs●ssi
                 d
                 lu●idis
                 verbis
                 Sanctarum
                 Scripturarum
                 ,
                 exitum
                 in
                 iis
                 sall●ci●
                 suae
                 reperire
                 non
                 possint
                 ;
                 d●test
                 monium
                 ,
                 quod
                 prolatum
                 est
                 ,
                 salsum
                 esse
                 res●ondent
                 .
              
               c.
               Faustum
               .
               l.
               11.
               c.
               2.
               
            
          
           
             
               Quae
               autoritas
               literarum
               aperiri
               ,
               quis
               sacer
               liber
               evolvi
               ,
               quod
               documentum
               cujuslibet
               Scripturae
               ad
               convincendos
               errores
               exeri
               potest
               ,
               si
               h●c
               vox
               admittitur
               ,
               si
               alicujus
               ponderis
               aestimatur
               ?
            
             Id.
             ib.
             
          
           
             
               Si
               ergo
               invenires
               aliquem
               ,
               qui
               Evangelio
               nondum
               credit
               ,
               quid
               faceres
               dicenti
               tibi
               ,
               Non
               credo
               ?
               Ego
               verò
               evangelio
               non
               crederem
               ,
               nisi
               me
               Catholicae
               ecclesiae
               commoveret
               auctoritas
               .
               Quibus
               ergo
               obtemperavi
               dicentibus
               ,
               credite
               Evangelio
               ,
               car
               eis
               non
               obtemperem
               dicentibus
               mihi
               ,
               Noli
               credere
               Manichaeo
               ?
            
             c.
             ep
             .
             Fundam
             .
             c.
             5.
             
          
           
             
               Cui
               libro
               necesse
               est
               me
               credere
               ,
               si
               credo
               Evangelio
               ;
               quoniam
               utramque
               Scripturam
               similiter
               mihi
               Catholica
               commendat
               authoritas
               .
            
             Ib.
             
          
           
             
               Quid
               ages
               ?
               quò
               te
               convertes
               ?
               quam
               libri
               à
               te
               prolati
               originem
               ,
               quam
               vetustatem
               ,
               quam
               seriem
               successionis
               testem
               citabis
               ?
            
             Aug.
             c.
             Faustum
             .
             l.
             11.
             c
             ,
             2.
             
          
           
             
               Et
               vides
               in
               hâc
               re
               quid
               Ecclesiae
               Catholicae
               valeat
               authoritas
               ,
               quae
               ab
               ipsis
               fundatissimis
               sedibus
               Apostolorum
               usque
               ad
               hodiernum
               diem
               succedentium
               sibimet
               Episcoporum
               serie
               ,
               &
               tot
               populorum
               consensione
               firmatur
               .
            
             Id.
             ib.
             
          
           
             
               Ita
               si
               de
               side
               exemplarium
               quaestio
               verteretur
               sicut
               in
               nonnullis
               ,
               quae
               &
               paucae
               sunt
               ,
               &
               Sacrarum
               Literarum
               studiosis
               notissimae
               sententiarum
               varietates
               ,
               vel
               ex
               aliorum
               Regionum
               codicibus
               ,
               unde
               ipsa
               Doctrina
               commeavit
               ,
               nostra
               dubitatio
               dijudicaretur
               :
               vel
               ,
               si
               ibi
               quoque
               codices
               variarent
               ,
               plures
               paucioribus
               ,
               aut
               vetustatiores
               recentioribus
               praeferrentur
               :
               &
               si
               adhuc
               incerta
               varietas
               ,
               praecedens
               lingua
               unde
               illud
               interpretatum
               est
               consuleretur
            
             Id.
             ib.
             
          
           
             §.
             10.
             
          
           
             P.
             85.
             n.
             3.
             
          
           
             P.
             83.
             
          
           
             Pag.
             86.
             
          
           
             P.
             86.
             l.
             33
             ,
             34.
             
          
           
             
               Cum
               multa
               sint
               in
               ipsâ
               Doctrinâ
               Christianâ
               quae
               ipsa
               per
               se
               fidem
               ill
               &
               autoritatem
               conciliare
               possint
               ,
               tamen
               mihi
               maximum
               illud
               esse
               videtur
               ,
               (
               ut
               à
               Clement
               .
               Alex.
               &
               à
               Lactant.
               &
               ab
               aliis
               est
               observatum
               )
               quod
               suâ
               nescio
               quâ
               admirabili
               vi
               ,
               divinè
               prorsus
               hominum
               animos
               afficit
               ,
               atque
               ad
               virtutem
               impellit
               .
               Est
               scripta
               verbis
               simplicibus
               ,
               &
               caret
               ferè
               artificio
               orationis
               &
               ornamentis
               ;
               nibilominus
               ita
               vehementer
               lectoris
               mentem
               commovet
               ,
               ut
               nulla
               alia
               doctrina
               .
               Quod
               argumento
               est
               ,
               illius
               autoritatem
               omnino
               Divinam
               esse
               ,
               &
               non
               humanam
               ;
               haec
               enim
               sine
               verborum
               arte
               ,
               &
               orationis
               quasi
               lenociniis
               ,
               ad
               efficiendum
               a●imorum
               motum
               non
               valet
               .
            
             Greg
             de
             Valentiâ
             .
             Analys
             .
             fidei
             .
             l.
             1
             c.
             25.
             
          
           
             §.
             11.
             
          
           
             P.
             87.
             
          
           
             
               Aug
               c.
               ep
               .
               Fund
               .
               c.
            
             4.
             
          
           
             §.
             12.
             
          
           
             P.
             69.
             sect
             .
             16.
             n.
             10.
             
          
           
             P.
             101.
             n.
             32.
             
          
           
             P.
             84.
             
          
           
             Orig.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             l.
             4.
             c.
             1.
             
          
           
             P.
             88.
             
          
           
             Ibid.
             
          
           
             §.
             13.
             
          
           
             P.
             88
             ,
             89.
             
          
           
             Pag.
             9●
             .
          
           
             §.
             14
             ▪
             
          
           
             
               Ibid.
               n.
            
             7.
             
          
           
             Pag.
             86.
             
          
           
             §.
             15.
             
          
           
             P.
             91.
             &c.
             n.
             8
             ,
             9.
             
          
           
             
               De
               Eccles.
            
             l.
             3.
             c.
             14.
             
          
           
             L.
             3
             sect
             .
             8
             
          
           
             P.
             90.
             
          
           
             L.
             2.
             sect
             .
             7.
             
          
           
             L.
             2.
             sect
             .
             4.
             
          
           
             L.
             2.
             sect
             .
             8.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
             Sect.
             16.
             n.
             26.
             
          
           
             P.
             98.
             n.
             1.
             
          
           
             P.
             91.
             n.
             26.
             
          
           
             P.
             97.
             n.
             1.
             
          
           
             Deut.
             17.8
             .
          
           
             Deut.
             17.12
             .
          
           
             2
             Chron.
             15.3
             .
          
           
             P.
             ●7
             .
          
           
             §.
             3.
             
          
           
             P.
             92.
             
          
           
             P
             97.
             
          
           
             
               S.
               Basil.
               de
               Sp.
               S.
               c.
            
             27.
             
             Tom.
             1.
             
          
           
             
               Catechism
               .
               Rom.
               de
               baptis
            
             .
          
           
             
               Concil
               .
               Florent
               ▪
               Act.
            
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             de
             verâ
             ac
             piâ
             fide
             .
             Tom
             20.
             p.
             gr
             .
             lat
             .
             p.
             386.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Hom.
             29
             de
             Trinit
             .
             Tom.
             1.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             In
             Ethicis
             .
             Reg.
             16
             v.
             Tom.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ib.
             reg
             .
             80.
             c.
             22.
             
          
           
             
               Basil.
               ep
            
             .
             64.
             
          
           
             L.
             4.
             
               de
               V.D.
               c.
            
             7.
             
             
               De
               Amiss
               .
               Grat.
               l.
            
             1.
             c.
             13.
             
          
           
             §.
             4.
             
          
           
             
               Ib●d
               .
               n.
            
             2.
             
          
           
             
               Apud
               nos
               autem
               ,
               non
               nova
               ant
               repentina
               res
               est
               ,
               ut
               baptiza●dos
               censeamus
               ●os
               qui
               ab
               haereticis
               ad
               Ecclesiam
               veniunt
               ;
               quando
               multi
               jam
               anni
               sunt
               ,
               &
               longa
               aetas
               ,
               ex
               quo
               sub
               Agrippin●
               convenientes
               in
               unum
               Episcopi
               plurimi
               hoc
               statuerint
               ,
               atque
               exinde
               in
               hodiern●m
               diem
               tot
               millia
               haereticorum
               ,
               &c.
            
             Cyprian
             .
             ep
             .
             73.
             
          
           
             
               De
               baptism
               .
               C
               Donat.
               l.
            
             4.
             
          
           
             
               Agrippinus
               omnium
               mortalium
               primus
               contra
               Divinum
               Canonem
               ,
               contra
               universalis
               Ecclesiae
               regulam
               ,
               contra
               sensum
               omnium
               consacerdotum
               ,
               contra
               morem
               atque
               instituta
               majorum
               ,
               baptizandos
               eos
               qui
               ab
               haereticis
               ad
               Ecclesi●m
               venirent
               ,
               censuisse
               .
            
             Commonit
             .
             l.
             1.
             cap.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Ap●d
             Euseb.
             Hist.
             Eccles.
             l.
             7.
             c.
             7.
             
          
           
             
               Quod
               totum
               nos
               jam
               pridem
               in
               Iconio
               qui
               Phrygiae
               locus
               est
               collecti
               ,
               in
               unum
               convenientibus
               ex
               Galatiâ
               &
               Ciliciâ
               ,
               &
               caeteris
               proximis
               regionibus
               confirmavimus
               .
            
             Cypr.
             ep
             75.
             
             
               Ubi
               pronomen
            
             Nos
             
               non
               de
               ipsius
               Firmiliani
               personaâ
               ,
               sed
               potius
               de
               ejus
               decessoribus
               accipiendum
               est
               .
            
             Vales.
             not
             .
             in
             Euseb.
             l.
             7.
             c.
             7.
             
          
           
             
               Verum
               etiam
               omnes
               serè
               (
               Ecclesiae
               )
               quae
               in
               Oriente
               magno
               numero
               Christianam
               pietatem
               profitebantur
               .
            
             Rigalt
             .
             not
             .
             in
             Cyprian
             .
             p.
             145.
             
          
           
             
               Caterum
               nos
               veritati
               &
               consuetudinem
               jungimus
               ,
               &
               consuetudini
               Romanorum
               ,
               consuetudinem
               sed
               veritatis
               opponimus
               ;
               ab
               initio
               hoc
               tenentes
               ,
               quod
               à
               Christo
               &
               ab
               Apostolo
               traditum
               est
               .
            
             ep
             .
             75.
             
             Cypr.
             p.
             164.
             ed.
             Rigalt
             .
             V.
             etiam
             Basil.
             ep
             .
             primâ
             Canon
             .
             ad
             Amphilochium
             .
             Tom.
             2.
             p.
             759.
             
          
           
             
               Idque
               esse
               proprium
               Christianae
               modestiae
               &
               gravitatis
               ,
               non
               sua
               posteris
               t●a●ere
               ,
               sed
               à
               majoribus
               accepta
               servare
               .
            
             Ibid.
             
          
           
             
               Quae
               san●
               sunt
               à
               Vincentio
               verissimè
               ac
               prudentissimè
               pron●nciata
               ,
               si
               non
               alia
               si●t
               à
               majoribus
               tradita
               ,
               quàm
               quae
               majores
               ab
               Apostolis
               susceperant
               :
               Caeterùm
               ,
               sub
               nomine
               ac
               personâ
               majorum
               ,
               per
               fatuos
               aut
               Sophist●s
               ,
               asinina
               aut
               Sophistica
               pro.
               Apostolicis
               traderentur
               .
            
             Rigalt
             .
             observ
             .
             in
             Cyprian
             .
             p.
             147.
             
          
           
             
               Cypr.
               ep
            
             .
             74
             ,
             75
             
          
           
             
               Quantum
               ad
               id
               perti●eat
               quod
               Stephanus
               dixit
               ,
               quasi
               Aposto●i
               eos
               qui
               ab
               haeresi
               veniant
               ,
               baptiz●ri
               prob
               buer●nt
               ,
               &
               hoc
               custodiendum
               posteris
               tradiderint
               ,
               plenissimè
               vos
               respondistis
               ;
               Neminem
               tam
               stultum
               esse
               ,
               qui
               hoc
               credat
               Apostolos
               trad●d●sse
               ▪
               quando
               etiam
               ipsas
               b●reses
               constet
               execrabiles
               ac
               detestandas
               post●a
               extitisse
               .
            
             Firmil
             .
             ep
             .
             Cypr.
             75.
             
          
           
             
               Apostoli
               autem
               nihil
               quidem
               exinde
               praecepêrant
               sed
               consu●tudo
               illa
               quae
               opponebatur
               〈◊〉
               ,
               ab
               corum
               traditione
               exordium
               sumpsisse
               credenda
               est
               :
               sicut
               sunt
               multa
               quae
               un●v●rsa
               tenet
               Ecclesia
               ,
               &
               ob
               hoc
               ab
               Apostol●s
               praecepta
               benè
               creduntur
               ,
               quanqu●m
               scripta
               non
               rep●riantur
               .
            
             Aug.
             c.
             Donat.
             l.
             5
             c.
             23.
             
          
           
             Joh.
             3.5
             .
          
           
             Joh.
             6.53
             .
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             P.
             99.
             n.
             3.
             
          
           
             Gen.
             49.10
             .
          
           
             §.
             7.
             
          
           
             Pag.
             94.
             
             Pag.
             99.
             
          
           
             Pag.
             100.
             
          
           
             §.
             8.
             
          
           
             P.
             93.
             n.
             28.
             
          
           
             Matth.
             28.20
             .
          
           
             Pag.
             101.
             
          
           
             Pag.
             102.
             
          
           
             §.
             9.
             
          
           
             Pag.
             96.
             
          
           
             §.
             10.
             
          
           
             P.
             103.
             n.
             5.
             
          
           
             N.
             6.
             
          
           
             P.
             104.
             n.
             7.
             
          
           
             Eph.
             2.20
             .
          
           
             §.
             11.
             
          
           
             P.
             98.
             n.
             3
             ●
             
          
           
             P.
             105.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
             
               Phot.
               biblioth
               .
               Cod.
            
             234.
             
          
           
             
               
                 Pet.
                 Halliox
                 in
                 vit
                 .
                 Just.
                 Mart.
                 c●p
                 .
              
               2.
               
                 in
                 not
              
               .
            
             
               
                 Medulla
                 Patr.
                 p.
              
               9.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Justin.
             Martyr
             .
             Dialog
             c.
             Tryph.
             p.
             224
             ,
             225
             ed
             Paris
             1636.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             p.
             226.
             
          
           
             §.
             3.
             
          
           
             
               Paraenes
               .
               p.
            
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             Apolog.
             1.
             p.
             50·
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             P.
             ●1
             ,
             52.
             
          
           
             P.
             61
             ,
             6●
             ,
             &c.
             
          
           
             P.
             ●3
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Apol.
             2.
             p.
             89.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Orat.
             2.
             p.
             4●
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Athenag
             .
             Apol.
             p.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Tatianus
             .
             p.
             165.
             
          
           
             §.
             4.
             
             
               C.
               Valentin
               .
               cap.
            
             5.
             
          
           
             
               Iren.
               l.
            
             1.
             c.
             1.
             p.
             4.
             
               ed.
               
               Erasm.
            
             
          
           
             
               Petav.
               not
               .
               in
               Epiph.
               in
               hares
               .
               Valent.
               
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Iren.
             apud
             Epiph.
             haeres
             .
             31.
             sect
             .
             14.
             
          
           
             L.
             1.
             c.
             2.
             
          
           
             L.
             1.
             c.
             3.
             
          
           
             L.
             3.
             c.
             1.
             
          
           
             
               Quibus
               si
               quis
               non
               assentit
               ,
               spernit
               quidem
               participes
               Domini
               ,
               spernit
               autem
               &
               ipsum
               Christum
               Dominum
               ,
               spernit
               verò
               &
               Patrem
               ,
               &
               est
               à
               seipso
               damnatus
               ,
               resistens
               &
               repug●ans
               saluti
               suae
               ,
               quod
               faciunt
               omnes
               haeretici
               .
            
             Iren.
             l.
             3.
             c.
             1.
             
          
           
             §.
             5.
             
          
           
             
               Cum
               enim
               ex
               Scripturis
               arguuntur
               in
               accusationem
               convertuntur
               ipsarum
               Scriptu●arum
               ,
               quasi
               non
               rectè
               habeant
               ,
               neque
               si●t
               ex
               authoritate
               ,
               &
               quia
               vari●
               si●t
               dicta
               ,
               &
               quia
               no●
               possit
               ex
               hi●
               inveniri
               veritas
               ab
               his
               qui
               nesciant
               traditionem
               .
            
             Iren.
             l.
             3.
             c
             2.
             
          
           
             
               Et
               habemus
               annumerare
               eos
               ,
               qui
               ab
               Apostolis
               instituti
               sunt
               Episcopi
               in
               Eccles●is
               &
               successores
               eorum
               usque
               ad
               nos
               ,
               qui
               nihil
               tale
               docuerunt
               ,
               neque
               cognovêrunt
               ,
               quale
               ab
               his
               deliratur
               .
            
             L.
             3.
             c.
             3.
             
          
           
             §.
             6.
             
             
               Hieron
               .
               ep
               .
               ad
               Magnum
               .
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Clem.
             Alex.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             50.
             ed.
             Paris
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             55.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             56.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Strom.
             2.
             p.
             362.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             369.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Strom.
             6.
             p.
             649.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Strom.
             6.
             p.
             674.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             675.
             
          
           
             P.
             676
             ,
             678
             ,
             &c.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             697.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             698.
             
          
           
             P.
             753
             ,
             &c
             ▪
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             p.
             755.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             p.
             756.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Strom.
             7.
             p.
             757.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ibid.
             
          
           
             §.
             7.
             
          
           
             
               Origines
               sacrae
            
             .
             l.
             2.
             c.
             7
             ,
             8
             ,
             9
             ,
             10.
             
          
           
             §.
             8.
             
          
           
             P.
             10.
             n.
             3●
             .
          
           
             P.
             108.
             
          
           
             
               Ali●s
               〈◊〉
               ita
               lego
               ,
               ut
               quantālibet
               sanctitate
               ,
               doctrin●que
               praepolleant
               ,
               non
               ideò
               verum
               putem
               ,
               qui
               ipsi
               ita
               sens●runt
               ,
               sed
               quia
               mihi
               ,
               vel
               per
               illos
               authores
               C●nonicos
               ,
               vel
               probabili
               ratione
               ,
               quod
               à
               vero
               non
               abhorreat
               ,
               persuadere
               potuêrunt
               .
            
             August
             .
             ep
             .
             19.
             
          
           
             Lib.
             1.
             c.
             39.
             
          
           
             
               Quum
               ●it
               perfectus
               Scripturarum
               Canon
               ,
               sibique
               ad
               omnia
               satis
               superque
               sufficiat
               ,
               &c.
            
             l.
             1.
             c.
             2.
             
          
           
             §.
             9.
             
          
           
             
               Sic
               quotidie
               apud
               illos
               qui
               foris
               sunt
               intrat
               Christus
               per
               mulierem
               ,
               in
               Ecclesiam
               ,
               &
               credunt
               per
               istam
               famam
               ,
               &c.
               
            
             Hen.
             à
             Gand.
             sum
             .
             p.
             2.
             
             A.
             10.
             q.
             1.
             
          
           
             
               Plus
               verbis
               Christi
               in
               Scripturâ
               credit
               ,
               quam
               Ecclesiae
               testificanti
               :
               quia
               propter
               illam
               jam
               credit
               Ecclesiae
               .
               Et
               ,
               si
               ipsa
               quidem
               contraria
               Scripturae
               diceret
               ,
               ipsi
               no●
               crederet
               .
            
             Id.
             
          
           
             P.
             108.
             
          
           
             §.
             10.
             
          
           
             P.
             109.
             
          
           
             P.
             109.
             
          
           
             P.
             110
             ▪
             
          
           
             §.
             11.
             
          
           
             P.
             111.
             
          
           
             
               Aug.
               c.
               Faustum
               .
               l.
            
             28.
             c.
             2
             ▪
             
          
           
             P.
             111
             ,
             112.
             
          
           
             P.
             113.
             
          
           
             
               Non
               jam
               hominibus
               ,
               sed
               ipso
               Deo
               intrinsecus
               mentem
               nostram
               firmante
               &
               illuminante
               .
            
             Aug.
             c.
             ep
             .
             Manich.
             c.
             14.
             
          
           
             §.
             12.
             
          
           
             P.
             114.
             
          
           
             P.
             115.
             
          
           
             P.
             116.
             
          
           
             Ibid.
             
          
           
             §.
             13.
             
          
           
             P.
             116.
             
          
           
             §.
             14.
             
          
           
             P.
             117.
             n.
             7.
             
          
           
             P.
             118
             ,
             &c.
             n.
             8
             ,
             9
             ,
             10.
             
          
           
             §.
             15.
             
          
           
             P.
             123.
             sect
             .
             18.
             n.
             5.
             
          
           
             P.
             122.
             n.
             11.
             
          
           
             P.
             1●4
             .
             sect
             .
             19.
             
          
           
             P.
             123
             ,
             &c.
             n.
             12.
             ad
             fin
             .
             cap.
             9.
             
          
        
         
           Notes for div A61588-e182520
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             P.
             127.
             sect
             20.
             n.
             1.
             
          
           
             N.
             2.
             
          
           
             P.
             127.
             c.
             2.
             n.
             1.
             
          
           
             P.
             128.
             n.
             2.
             
          
           
             N.
             3.
             
          
           
             Sect.
             20.
             n.
             2.
             
          
           
             P.
             129.
             
          
           
             §.
             5.
             
          
           
             P.
             129.
             n.
             3.
             
          
           
             §.
             6.
             
          
           
             P.
             129
             n.
             4.
             
          
           
             P.
             130
             n
             4.
             
          
           
             P.
             131.
             
          
           
             P.
             130.
             n.
             5.
             
          
           
             §.
             7.
             
          
           
             
               
                 Hanc
                 praedicationem
                 cum
                 acceperit
                 ,
                 &
                 hanc
                 fidem
                 quem
                 idmodum
                 praediximus
                 Ecclesia
                 ,
                 &
                 quidem
                 in
                 universum
                 mundum
                 disseminata
                 ,
                 diligentèr
                 custodit
                 ,
                 quasi
                 unam
                 domum
                 inhabitans
                 ,
                 &
                 similiter
                 credit
                 iis
                 ,
                 videlicet
                 quasi
                 unam
                 animam
                 habens
                 ,
                 &
                 unum
                 cor
                 ,
                 &
                 consonantèr
                 haec
                 praedicat
                 &
                 docet
                 &
                 tradit
                 quasi
                 unum
                 possidens
                 os
                 .
              
               Irenaeus
               advers
               .
               haeres
               .
               l.
               1.
               c.
               3.
               
            
             
               
                 Ecclesia
                 enim
                 per
                 universum
                 orhem
                 usque
                 ad
                 fines
                 terrae
                 disseminata
                 ,
                 &
                 ab
                 Apostolis
                 &
                 à
                 discipulis
                 eorum
                 accepit
                 eam
                 fidem
                 ,
              
               &c.
               l.
               1.
               c.
               2.
               
            
          
           
             
               Statim
               igitur
               Apostoli
            
             —
             1.
             
               per
               Judaeam
               contesta●â
               fide
               in
               Jesum
               Christum
               &
               Ecclesiis
               institutis
               ;
               dehinc
               in
               orbem
               profecti
               ,
               eandem
               doctrinam
               ejusdem
               fidei
               Nationibus
               promulgavâ●unt
               ,
               &
               proinde
               Ecclesias
               apud
               unamquamq
               ,
               civitatem
               condidêrunt
               ,
               à
               quibus
               traducem
               fidei
               &
               semia●
               doctrine
               ,
               ceterae
               exinde
               Ecclesiae
               mutuatae
               sunt
               ,
               &
               quotidie
               mutuantur
               ut
               Ecclesiae
               fiant
               :
               ac
               per
               hoc
               &
               ipsae
               Apostolicae
               deput●ntur
               ,
               ut
               soboles
               Apostolicarum
               Ecclesiarum
               .
               Omne
               genus
               ad
               origin●m
               suam
               recenseatur
               ,
               nec●sse
               est
               .
               Itaque
               tot
               ac
               tantae
               ecclesiae
               ,
               una
               est
               illa
               ab
               Apostolis
               prima
               ,
               ex
               qua
               omnes
               .
               Sic
               omnes
               primae
               &
               Apostolicae
               ,
               dum
               unà
               omnes
               probant
               unitatem
               ▪
               dum
               est
               illis
               communica●io
               pacis
               ,
               &
               appellatio
               fraternitatis
               ,
               &
               contesseratio
               hospita●itatis
               .
            
             Tertul.
             de
             prescript
             .
             haeretic
             .
             cap.
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret
             .
             in
             Psal.
             47.4
             .
             Tom.
             1.
             p.
             580.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             Ecclesi
             .
             hist.
             l.
             1.
             c.
             9.
             
          
           
             Perrons
             Reply
             to
             King
             James
             l.
             4.
             c
             9.
             
          
           
             §.
             8.
             
          
           
             
               v.
               Rigalt
               .
               ad
               Cypr.
               ep
               .
            
             49.
             
             
               Petav.
               ad
               Epiphan
               .
               haeres
            
             .
             59.
             p.
             226.
             
             
               Vales.
               ad
               ●useb
               .
               l.
            
             6.
             c.
             43
             ,
             44.
             
             
               Albaspin
               .
               &
               Balduin
               .
               in
               Optat.
               
            
          
           
             
               Cyprian
               .
               ep
            
             .
             52.
             
               ed.
               Rigalt
            
             .
          
           
             
               Manente
               concordiae
               vinculo
               ,
               &
               perseverante
               Catholicae
               ecclesiae
               individuo
               sacramento
               ,
               actū
               suum
               disponit
               ac
               dirigit
               unusquisque
               episcopus
               ,
               rationem
               propositi
               sui
               Domino
               redditurus
               .
            
             Cyprian
             .
             ep
             .
             52.
             
          
           
             
               c●m
               sit
               à
               Christo
               una
               Ecclesia
               per
               totum
               mundum
               in
               multa
               membra
               divisa
               :
               item
               Episcopatus
               unus
               ,
               Episcoporum
               multorum
               concordi
               〈◊〉
               diffusus
               .
            
             Id
             ib
             p.
             81.
             
          
           
             
               Itaque
               ex
               unitatis
               Ecclesiasticae
               disciplinā
               ,
               Cyprianus
               solicitudinem
               omnium
               Ecclesiarum
               ad
               se
               pertinere
               non
               ambigens
               ,
               etiam
               Romam
               se
               dedisse
               literas
               ait
               ad
               clerum
               .
               Eas
               veròlite
               as
               per
               totum
               mundum
               missas
               ,
            
             h.
             e.
             
               per
               Ecclesiam
               Catholicam
               ,
               cujus
               Ecclesiae
               unus
               est
               Episcopatus
               :
               atque
               hujusmodi
               Episcopatûs
               à
               singulis
               Ep●scopis
               in
               solidum
               pa●s
               tenebatur
               .
            
             Rigalt
             .
             observ
             .
             ad
             Cypr.
             p
             64.
             
          
           
             §.
             9.
             
          
           
             
               Quae
               autem
               causa
               veniendi
               &
               pseudo
               episcoporum
               contra
               Episcopos
               factum
               nunciandi
               ?
               Aut
               enim
               placet
               illis
               quod
               fecerunt
               ,
               &
               in
               suo
               scelere
               perseverant
               :
               Aut
               ,
               si
               disp●icet
               &
               reced●at
               ,
               sciunt
               quò
               revertantur
               .
               Nam
               cùm
               statutum
               sic
               omnibus
               nobis
               ,
               &
               aequum
               sit
               paritèr
               ac
               justum
               ,
               ut
               uniuscujusque
               causa
               illic
               audiatur
               ,
               ubi
               est
               crimen
               admissum
               ,
               &
               singulis
               pastoribus
               portio
               gregis
               sit
               adscripta
               ,
               quam
               regat
               unusquisque
               &
               gubernet
               ,
               rationem
               sui
               actûs
               Domino
               redditurus
               :
               oportet
               utique
               eos
               quibus
               praesumus
               non
               circumcu●sare
               ,
               nec
               Episcoporum
               concordiam
               cohaerentem
               suâ
               subdolâ
               &
               fallaci
               temeritate
               collidere
               ,
               sed
               agere
               illis
               causam
               suam
               ,
               ubi
               &
               accusatores
               habere
               &
               testes
               sui
               criminis
               possint
               :
               nis●
               si
               paucis
               desperatis
               &
               perditis
               minor
               videtur
               esse
               auctoritas
               Episcoporum
               in
               Africâ
               constitutorum
               ,
               qui
               jam
               de
               illis
               judicavérunt
               ,
               &
               eorum
               conscientiam
               multis
               delictorum
               laqueis
               vinctam
               judicii
               sui
               nuper
               gravitate
               damn●runt
               .
            
             Cyprian
             ep
             .
             55.
             p.
             95.
             
          
           
             
               De
               Unitate
               Eccles.
               p.
            
             208
             ▪
             
          
           
             
               Ut
               ad
               Catholicae
               Ecclesiae
               unitatem
               scissi
               corporis
               membra
               componere●t
               .
            
             Cypr.
             ep
             .
             42.
             
          
           
             §.
             10.
             
          
           
             
               Eusebius
               histor
               .
               Ecclesiastic
            
             .
             lib.
             5.
             cap.
             24.
             
             
               Hieronym
               .
               de
               scriptor
               .
               ecclesiast
               .
               To.
            
             1.
             
          
           
             
               Socrat.
               l.
            
             2
             c.
             5.
             
             
               Sozom.
               l.
            
             3.
             c.
             5.
             
             
               Socrat.
               l.
            
             2
             c.
             11
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Epiphanius
             .
             haeres
             .
             42.
             sect
             .
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Synes
             .
             epist.
             58.
             p.
             203.
             ed.
             Petav.
             
          
           
             §.
             11.
             
          
           
             P.
             131.
             
          
           
             
               Advocavit
               a●
               se
               Episcopum
               loci
               ,
               perconta●usque
               est
               ,
               utrûranam
               cum
               Episcopis
               Catholicis
               ,
               hoc
               est
               ,
               cum
               Roman●
               Ecclesiâ
               conveniret
               .
            
             D.
             Ambros.
             orat
             .
             in
             obit
             .
             fra●r
             .
          
           
             
               
                 Et
                 forte
                 &
                 ad
                 id
                 locorum
                 in
                 Schismate
                 regionis
                 illius
                 ecclesia
                 erat
                 .
                 Lucifer
                 enim
                 se
                 à
                 nostrā
                 tunc
                 temporis
                 communione
                 diviserat
                 ,
                 &
                 quanquam
                 pro
                 fide
                 exulâ
                 ;
                 sset
                 ,
                 &
                 fidei
                 suae
                 reliquisset
                 haeredes
                 ,
                 non
                 putavit
                 tamen
                 fidem
                 esse
                 in
                 Schismate
                 .
              
               Id.
               ib.
               
            
             
               
                 Nec
                 ob
                 Sardorum
                 tantum
                 mastrucam
                 Dei
                 Filium
                 descendisse
                 .
              
               Hieronym
               .
               c.
               Lucifer
               .
               init
               .
               
                 Mastruca
                 vestis
                 Barbaricae
                 genus
                 ,
                 quam
                 Sardisu●
                 linguâ
                 Nastrucam
                 appellant
                 :
                 significans
                 multos
                 adhuc
                 superesse
                 bonos
                 Christianos
                 ,
                 etiamsi
                 nulli
                 essent
                 in
                 Sardinia
                 ,
                 in
                 quâ
                 solâ
                 ille
                 Christi
                 ecclesiam
                 esse
                 volebat
                 .
              
               Erasmus
               in
               Scholiis
               .
            
          
           
             
               Sed
               tu
               scito
            
             ,
             &c.
             
             
               Romanam
               fidem
               Apostolico
               ore
               laudatam
               ,
               cujus
               se
               esse
               ▪
               participem
               Alexandrina
               Ecclesia
               gloriatur
               .
            
             Hieronym
             .
             ep
             .
             68.
             ad
             Theophil
             .
          
           
             
               Sed
               tamen
               scito
               ,
               nobis
               nihil
               esse
               antiquiu●
               quàm
               Christi
               jura
               servare
               ,
               nec
               patrum
               transire
               terminos
               ,
               semperque
               meminisse
               Romanam
               fidem
               Apostolico
               ore
               laudatam
               ,
               cujus
               se
               esse
               participem
               Alexandrina
               Ecclesia
               gloriatur
               .
            
             Hieronym
             .
             Theoph.
             Tom
             2.
             p.
             110.
             ed
             ▪
             Chevall
             ,
             1533.
             
          
           
             
               Sic
               omnes
               fer●
               Latini
               Patres
               ,
               Pauli
               ad
               Romanos
               verba
               accep●runt
               ,
               quasi
               rectior
               &
               sincerior
               fuisset
               apud
               Romanos
               fides
               :
               cum
               hoc
               tantum
               dicat
               Apostolus
               ;
               agere
               se
               gratias
               Deo
               ,
               quod
               ubique
               passim
               fama
               fit
               ,
               etiam
               Romanos
               rerum
               Dominos
               ,
               fidem
               Christianam
               suscepisse
               .
               Quod
               certe
               ob
               dignitatem
               Urbis
               ,
               quae
               totius
               orbis
               erat
               ▪
               〈◊〉
               &
               gentium
               〈◊〉
               valdè
               ad
               fidei
               Christianae
               propagationem
               conducebat
               .
            
             Rigaltius
             Observat
             ad
             Cyprian
             ,
             epist.
             p.
             ●●
             .
          
           
             
               
                 Quia
                 nulla
                 virtutum
                 videntes
                 insignia
                 ,
                 suscep●runt
                 fidem
                 Christi
                 ,
                 quamvis
                 corrupto
                 sensu
                 .
              
               Ambros.
               praefat
               .
               in
               ep
               .
               ad
               Roman
               .
            
             
               
                 Quamvis
                 non
                 secundum
                 regulam
                 ab
                 autoribus
                 traditae
                 veritatis
                 ,
                 tamen
                 quia
                 quod
                 ab
                 uno
                 Deo
                 erat
                 ,
                 interposito
                 nomine
                 Christi
                 ,
                 caeperant
                 venerari
                 ,
                 gratulatur
                 ;
                 sciens
                 illos
                 posse
                 proficere
                 .
              
               Id.
               ad
               v.
               ●
               .
               c.
               1.
               
            
          
           
             
               Non
               quod
               aliam
               habeant
               Romani
               fidem
               ,
               nisi
               hanc
               quam
               omnes
               Christi
               Ecclesiae
               ;
               sed
               quod
               devotio
               in
               eis
               major
               fit
               &
               simplicitas
               ad
               credendum
               .
            
             Hieronym
             .
             praefat
             in
             l.
             2.
             comment
             .
             in
             epist.
             ad
             Galat.
             Tom.
             9.
             
          
           
             §.
             12.
             
          
           
             Concil
             .
             Tom.
             ●
             .
             p.
             767.
             
          
           
             
               Sanctissimas
               enim
               Dei
               Ecclesias
            
             ,
             i.
             e.
             
               superiores
               vestrae
               ,
               &
               novellae
               istius
               Romae
               unam
               esse
               accipio
               ,
               illam
               sedem
               Apostoli
               Petri
               ,
               &
               istius
               Augustae
               civitatis
               unam
               esse
               definio
               .
            
             Joh.
             Patriarch
             .
             ep
             .
             inter
             ep
             .
             Hormisd
             .
             35.
             
          
           
             §.
             13.
             
          
           
             
               Numerate
               sacerdotes
               vel
               ab
               ipsâ
               sede
               Petri
               &
               in
               ordine
               illo
               Patrum
               quis
               cui
               successit
               videte
               .
               Ipsa
               est
               P●tra
               quam
               non
               vincunt
               superbae
               Inferorum
               Portae
               .
            
             D.
             Aug.
             in
             Psalm
             .
             C.
             part
             .
             Donat.
             Tom.
             7.
             col
             .
             9.
             
          
           
             
               Venite
               fratres
               ,
               si
               vultis
               ut
               inseramini
               in
               vite
               :
               Dolor
               est
               cum
               vos
               videmus
               praecisos
               it●
               jacere
               .
            
          
           
             
               Tertul.
               de
               praescript
               .
               c.
            
             36.
             
             
               Iren.
               l.
            
             3.
             c.
             3.
             
          
           
             August
             .
             de
             baptism
             .
             c.
             Donatist
             .
             l
             3.
             c.
             18.
             l.
             4.
             c.
             12.
             l.
             7.
             c.
             51.
             
             Advers
             .
             Petilian
             .
             l.
             2.
             c
             70.
             
             De
             Unitat.
             Eccles.
             cap.
             20.
             
          
           
             
               Ecce
               Roma
               ,
               ecce
               Carthago
               ,
               ecce
               aliae
               &
               aliae
               civitates
               :
               ●iliae
               Regum
               sunt
               ,
               &
               delectaverunt
               Regem
               suum
               in
               honore
               ipsius
               ;
               &
               ex
               omnibus
               fit
               una
               quaedam
               Regin●
               .
            
             Aug.
             in
             Ps.
             44.
             p.
             282.
             ed.
             Froben
             .
          
           
             
               
                 Propter
                 unitatem
                 Ecclesiae
                 ,
                 una
                 Ecclesia
                 ;
                 propter
                 congregationes
                 fraternas
                 per
                 lo●a
                 ,
                 multae
                 sunt
                 Ecclesiae
                 .
              
               Id.
               in
               Psal.
               141.
               
            
             
               
                 An
                 placet
                 vo●is
                 ,
                 ut
                 contra
                 Ecclesias
                 quae
                 membra
                 sunt
                 unius
                 Ecclesi●
                 tot
                 o●be
                 d●ffusae
                 ,
              
               &c.
               
               Id.
               de
               Unitat.
               Eccles.
               c.
               11.
               
            
          
           
             
               Verum
               etiam
               illas
               Ecclesias
               suas
               in
               Scripturis
               Apostolicis
               &
               Canonicis
               pariter
               legimus
               non
               solum
               Romanorum
               ,
               verum
               etiam
               Corinthiorum
               ,
               Galatarum
               ,
               Ephesiorum
               ,
            
             &c.
             
             
               Vt
               raceam
               de
               aliis
               tam
               latis
               atque
               universis
               terrarum
               partibus
               ,
               in
               quas
               ex
               his
               Apostolicis
               laboribus
               &
               plantationibus
               p●rrecta
               crevit
               &
               crescit
               Ecclesia
               .
            
             Id.
             c.
             Crescon
             .
             Grammat
             .
             lib.
             2.
             c.
             37.
             
          
           
             §.
             14.
             
          
           
             Ibid.
             
          
           
             
               Ubi
               ergo
               erit
               proprietas
               Catholici
               nominis
               ,
               cuminde
               dicta
               sit
               Catholica
               ,
               quod
               sit
               rationabilis
               &
               ubique
               diffusa
               .
            
             Optat.
             l.
             2.
             
          
           
             
               Cathedram
               Episcopalem
               ,
               primam
               missionem
               ,
               omnem
               potestatem
               ,
               à
               quâ
               caeterae
               deducerentur
               .
            
             Albaspinaeus
             in
             Optat.
             lib.
             2.
             
          
           
             
               Igitur
               negare
               non
               potes
               scire
               te
               in
               urbe
               Rom●
               Petro
               primo
               Cathedram
               Episcopalem
               esse
               collatam
               in
               quâ
               sederit
               o●nium
               Apostolorum
               caput
               Petrus
               ;
               inde
               &
               Cephas
               appellatus
               est
               ;
               in
               quâ
               unâ
               Cathedrâ
               ,
               unitas
               ab
               omn●bus
               servaretur
               ,
               nè
               caeteri
               Apostoli
               singulas
               sibi
               quisque
               defenderent
               :
               ut
               jam
               Schismaticus
               &
               peccator
               esset
               ,
               qui
               contra
               singularem
               Cathedram
               ,
               alteram
               co●locaret
               .
               Ergo
               Cathedra
               unica
               quae
               est
               prima
               de
               dotibus
               ,
               sedit
               prior
               Petrus
               :
               cui
               successit
               Linus
               ,
               Lino
               Clemens
               ,
            
             &c.
             
             
               Damaso
               Siricius
               hodie
               ,
               qui
               noster
               est
               Socius
               :
               Cum
               quo
               totus
               orbis
               commercio
               formatarum
               ,
               in
               unâ
               communionis
               societate
               concordat
               .
               Vestrae
               Cathedrae
               vos
               originem
               reddite
               ,
               qui
               vobis
               vul●is
               sanctam
               Ecclesiam
               vindicare
               .
            
             Optatus
             l.
             2.
             
             
               Sed
               suspicor
               haec
               verba
               (
               unde
               Cephas
               apellatus
               est
               )
               esse
               ineptae
               alicujus
               glossae
               ad
               marginem
               temerè
               ascriptae
               &
               deinde
               abs
               librariis
               contextui
               insertae
               .
            
             Balduin
             in
             Optat
             l.
             2.
             
          
           
             
               Vbi
               sedit
               victor
               Garbiensis
               ,
               à
               vestris
               jam
               dudum
               de
               Africâ
               ad
               paucos
               erraticos
               missus
               ,
               &c.
            
             Optatus
             ibid.
             
          
           
             
               Extra
               septem
               Ecclesias
               quicquid
               soris
               est
               alienum
               est
               .
            
             Id.
             ib.
             
          
           
             
               Tibi
               unitas
               displicet
               ;
               hoc
               si
               crimen
               putas
               ,
               argue
               nos
               Thessalonicensibus
               ,
               Corinthiis
               ,
               Galatis
               ,
               septem
               Ecclesiis
               quae
               sunt
               in
               Asia
               ,
               communicâsse
               .
            
             Ibid.
             
          
           
             
               
                 Percurre
                 Ec●lesias
                 Apostolicas
                 apud
                 qua●
                 ipsae
                 nunc
                 Cathedrae
                 Apostolorum
                 suis
                 locis
                 praesidentur
                 .
              
               Tertul.
               praescript
               .
               ad
               haeret
               .
               cap.
               36.
               
            
             
               Euseb.
               hist.
               Eccles.
               l.
               7.
               c.
               32.
               
            
          
           
             §.
             15.
             
          
           
             Ibid.
             
          
           
             
               Ego
               nullum
               primum
               (
               praemium
               for●asse
               rectius
               )
               nisi
               Christum
               sequens
               ,
               beatitudini
               tuae
               ,
               id
               est
               Cathedrae
               Petri
               communione
               consocior
               .
               Super
               illam
               Petram
               aedific●tam
               Ecclesiam
               scio
               .
               Quicunque
               extra
               hanc
               domum
               Agnum
               comederit
               ,
               profanus
               est
               —
               Quicunque
               tecum
               non
               colligit
               ,
               spargit
               ;
               hoc
               est
               ,
               qui
               Christi
               non
               est
               ,
               Antichristi
               est
               .
            
             Hieron
             .
             ep
             .
             57.
             ad
             Damas.
             
          
           
             
               Theodoret.
               l.
            
             2.
             c.
             8.
             
          
           
             
               Tota
               secularium
               literarum
               Schola
               nihil
               aliud
               hypostasin
               nisi
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               novit
               .
            
             Id.
             ib.
             
          
           
             
               
                 Inde
                 nunc
                 mea
                 animae
                 postulans
                 cibum
                 ,
                 unde
                 olim
                 Christi
                 vestimenta
                 suscepi
                 .
              
               Ib.
               
            
             
               
                 Ab
                 Arrianorum
                 praesule
                 &
                 Camp●nsibus
                 ,
                 novellum
                 à
                 me
                 homine
                 Romano
                 nomen
                 exigitur
                 .
              
               Ib.
               
            
          
           
             
               Non
               super
               Roman
               arbitror
               ,
               nam
               fieri
               potest
               ut
               Roma
               degen●ret
               ,
               sed
               super
               illam
               fidem
               quam
               Petrus
               professus
               est
               .
            
             Erasmus
             in
             Schol.
             
               Et
               si
               non
               minus
               aliis
               cam
               laborâsse
               ,
               Erasmus
               hic
               mentiatur
               .
            
             Mar.
             Victor
             .
             Schol.
             in
             ep
             .
             57.
             
          
           
             
               Vid.
               Fortunat.
               &
               Acacius
            
             .
          
           
             
               Profligato
               à
               sobole
               malâ
               pa●rimonio
               ,
               apud
               vos
               s●los
               incorrupta
               Patrum
               servatur
               haer●di●as
               .
               —
               Nunc
               in
               Occide●te
               Sol
               Justitiae
               oritur
               :
               in
               Oriente
               a●tem
               Lucifer
               ille
               ,
               qui
               ceciderat
               ,
               super
               sydera
               posuit
               thronam
               s●um
               ,
               &c.
            
             Ibid.
             
          
           
             P.
             132.
             n.
             6.
             
          
           
             §.
             16.
             
          
           
             P.
             133.
             
          
           
             
               Post
               ista
               adhuc
               insuper
               pseudoepiscop●
               sibi
               ab
               haereticis
               constituto
               ,
               navigare
               audent
               ad
               Petri
               Cathedram
               ,
               atque
               ad
               Ecclesiam
               Principalem
               ;
               unde
               unitas
               sacerdotalis
               exorta
               est
               ,
               à
               Schismaticis
               &
               prophanis
               literas
               ferre
               ,
               nec
               cogitare
               eos
               esse
               Romanos
               (
               quorum
               fides
               Apostolo
               praedicante
               laudata
               est
               )
               ad
               quos
               perfidia
               habere
               non
               possit
               access●m
               .
            
             Cyprian
             .
             ep
             .
             55.
             ad
             Cornel.
             n.
             16.
             
          
           
             P.
             134.
             
          
           
             Sect.
             3.
             n.
             3
             ,
             &c.
             
          
           
             P.
             133.
             
          
           
             
               Tertul.
               de
               prescript
               .
               c.
            
             36.
             
             
               Greg.
               l.
            
             7.
             
             Ind.
             1.
             ep
             .
             32.
             
          
           
             Ibid.
             
          
           
             
               Synes
               .
               ep
            
             .
             67.
             
          
           
             Ibid.
             
          
           
             
               Stepha●us
               frater
               noster
               Haereticorum
               causam
               contra
               Christianos
               &
               contra
               Dei
               Ecclesiam
               asserere
               conatur
               .
            
             Cypr.
             ad
             Pompeium
             per
             Erasm.
             Basil.
             p.
             327.
             
          
           
             P.
             134.
             
          
           
             
               Attamen
               scito
               Romanam
               fidem
               Apostolic●
               voce
               laudatam
               ejusmodi
               praestigias
               non
               recipere
               ,
               etiamsi
               Angelus
               aliter
               annun●iet
               ,
               quam
               semel
               praedicatum
               est
               ,
               Pauli
               authoritate
               munitam
               non
               posse
               mutari
               .
            
             Hierony
             .
             l.
             3.
             
             Apol.
             c.
             Ruff.
             cap.
             4.
             
          
           
             P.
             135.
             
          
           
             1
             Thes.
             1.8
             .
          
           
             
               Non
               tibi
               sufficit
               scandalum
               Graeciae
               ,
               nisi
               illud
               &
               Latinorum
               auribus
               ingeras
               .
            
             Id.
             ib.
             
          
           
             P.
             136
             ,
             137.
             
          
           
             §.
             18.
             
          
           
             
               Petram
               opinor
               per
               agnominationem
               nihil
               aliud
               ,
               quàm
               inconcussam
               &
               firmissimam
               discipuli
               fidem
               vocavit
               ;
               in
               quâ
               Ecclesia
               Christi
               ita
               fundata
               &
               firmata
               esset
               ,
               ut
               non
               laberetur
               ,
               &
               esset
               inexpugnabilis
               inserorum
               portis
               ,
               in
               perpetuum
               manens
               .
            
             S.
             Cyril
             .
             Alex.
             Dial.
             de
             Trinit
             .
             l.
             4.
             p.
             278.
             
             Paris
             .
             A.
             1604.
             
          
           
             P.
             138
             ,
             139.
             
          
           
             P.
             16.
             
          
           
             Ruffin
             ▪
             in
             Symbol
             .
             p.
             188
             ,
             189.
             
             P.
             139.
             
          
           
             P.
             140.
             
          
           
             §.
             1.
             
          
           
             P.
             133.
             sect
             .
             21.
             n.
             ●
             .
          
           
             P.
             135.
             n.
             3.
             
          
           
             P.
             136
             ,
             n.
             4.
             
          
           
             P.
             142.
             n.
             6.
             
          
           
             §.
             2.
             
          
           
             P.
             131.
             n.
             5.
             
          
           
             P.
             142.
             
          
           
             Matth.
             13.25
             .
          
           
             §.
             3.
             
          
           
             P.
             142.
             n.
             1.
             
          
           
             §.
             4.
             
          
           
             P.
             143.
             
          
           
             P.
             139.
             sect
             18.
             n.
             5.
             
          
           
             P.
             141.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             
               Cùm
               infiniti
               abusus
               ,
               Schism●ta
               quoque
               &
               haereses
               ,
               per
               totum
               nunc
               Ch●istianum
               orbem
               invalescant
               ;
               Ecclesiam
               Dei
               legitimâ
               indigere
               reformatione
               ,
               nemini
               non
               apertum
               erit
               .
            
             Petrus
             de
             Alliaco
             lib.
             de
             Reform
             .
             Eccles.
             
          
           
             P.
             143.
             
          
           
             
               
                 Papa
                 potest
                 errare
                 ,
                 errore
                 judiciali
                 ;
                 de
                 personali
                 ,
                 omnibus
                 notum
                 est
                 .
              
               Jac.
               Almain
               .
               de
               auctorit
               .
               Eccles.
               cap.
               10.
               
            
             
               
                 Quorum
                 unus
                 determinavit
                 judicialiter
                 ,
                 Christum
                 &
                 Apostolos
                 nihil
                 habuisse
                 in
                 communi
                 nec
                 in
                 proprio
                 ;
                 alter
                 ,
                 oppositum
                 .
              
               Id.
               ib.
               
            
          
           
             Lyra
             in
             Matth.
             16.
             
             Cusan
             .
             Concord
             .
             l.
             1.
             c.
             14.
             
             Alphons
             .
             c.
             haeres
             l
             1
             c
             2.
             
             Carranz
             .
             Controv.
             4.
             
             Canus
             loc
             Com.
             l.
             6
             c.
             ult
             .
          
           
             
               De
               haeres
               .
               l.
            
             1.
             c.
             4.
             
          
           
             P.
             144.
             
          
           
             
               Cassand
               .
               Consult
               .
               act
            
             .
             21.
             
          
           
             N.
             3.
             
          
           
             §.
             7.
             
          
           
             N.
             4.
             ibid.
             
          
           
             P.
             145.
             
          
           
             §.
             8.
             
          
           
             P.
             145.
             
          
           
             §.
             9.
             
          
           
             P.
             146.
             
          
           
             §.
             10.
             
          
           
             P.
             135.
             n.
             3.
             
          
           
             P.
             147.
             
          
           
             §.
             11.
             
          
           
             P.
             136.
             n.
             4.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             P.
             148.
             
          
           
             §.
             12.
             
          
           
             P.
             137.
             
          
           
             
               Quae
               major
               superbia
               quam
               ut
               unus
               hamo
               toti
               Congregatione
               judicium
               suum
               praeserat
               ,
               tanquam
               ipse
               solus
               Spiritum
               Dei
               habeat
               ,
            
             S.
             Bern.
             Serm.
             3.
             de
             Resurrect
             .
          
           
             Ibid.
             
          
           
             P.
             138.
             
          
           
             P.
             149.
             
          
           
             Ibid.
             
          
           
             P.
             150
             ,
             151.
             
          
           
             §.
             1.
             
          
           
             P.
             143.
             n.
             7.
             
          
           
             P.
             152.
             
          
           
             §.
             2.
             
          
           
             
               Praesens
               sancta
               Synodus
               ex
               quovis
               salvo-conductu
               per
               Imperatorem
               ,
               reges
               ,
               &
               alios
               feculi
               principes
               ,
               haereticis
               ,
               vel
               de
               haeresi
               diffamatis
               ,
               putantes
               eosdem
               sic
               à
               suis
               erroribus
               revocare
               ,
               quocunque
               se
               vinculo
               ▪
               obstrinxerint
               ,
               concesso
               ,
               nullum
               fidei
               Catholicae
               vel
               jurisdictioni
               Ecclesiasticae
               praejudicium
               generari
               ,
               vel
               impedimentum
               praest●●i
               posse
               ,
               seu
               debere
               declarat
               ,
               quo
               minus
               dicto
               salvo-conductu
               non
               obstante
               ,
               liceat
               judici
               competen●i
               &
               Ecclesiastico
               ,
               de
               hujusmodi
               personarum
               erroribus
               inquirere
               ,
               &
               aliàs
               contra
               eos
               debitè
               procedere
               ,
               eosdemque
               punire
               ,
               quantum
               justitia
               suadebit
               ,
               si
               suos
               errores
               revocare
               pertinacitêr
               recusaverint
               ,
               etiamsi
               de
               salvo-conductu
               confifi
               ad
               locum
               venerint
               judicii
               aliás
               non
               venturi
               ;
               nec
               sic
               promittentem
               cum
               secerit
               quod
               in
               ipso
               est
               ,
               ex
               aliquo
               remansisse
               obligat●m
            
             Concil
             Constant
             .
             sess
             .
             19.
             p.
             1075.
             
             Tom.
             7.
             
             Concil
             .
             p.
             2.
             ed.
             Binii
             .
          
           
             P.
             153
             n.
             2.
             
          
           
             §.
             3.
             
          
           
             Ibid.
             
          
           
             
               Verba
               salvi-conductus
               sunt
               verba
               fidei
               〈◊〉
               ▪
               &
               sapiunt
               naturam
               pacti
               :
               quare
               ,
               si
               generalia
               sint
               ,
               extenduntur
               quatenus
               verba
               p●tiuntur
               .
               Omnes
               Doctores
               uno
               ore
               asserunt
               ,
               Generalem
               promissionem
               Securitatis
               veniendi
               ad
               judicem
               seu
               compare●di
               in
               judicio
               ,
               etiam
               libertatem
               recedendi
               ab●undique
               complecti
               .
            
             Pet.
             Premus
             de
             Securit
             .
             quaest
             .
             6.
             p.
             33
             ,
             36.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             P.
             154.
             
          
           
             
               H●c
               Sancta
               Synodus
               Constantiensis
               Johannem
               Hus
               ,
               attento
               quòd
               Ecclesia
               Dei
               non
               habeat
               ultra
               quid
               gerere
               valeat
               ,
               judicio
               seculari
               relinquere
               ,
               &
               ipsum
               curiae
               seculari
               relinquendum
               sore
               decernit
               ,
            
             Concil
             .
             Constant.
             sess
             .
             15.
             p.
             1056.
             
          
           
             §.
             6.
             
          
           
             
               
                 Fides
                 Haereticis
                 data
                 servanda
                 non
                 est
                 ,
                 sicut
                 nec
                 Tyrannis
                 ,
                 Piratis
                 ,
                 &
                 caeteris
                 publicis
                 praedonibus
                 .
              
               Simanca
               Instit.
               Cathol
               .
               tit
               .
               46.
               sect
               .
               51.
               
            
             
               
                 Jures
                 igitur
                 Haretici
                 quid●m
                 gravissimo
                 Concilii
                 Constantiensis
                 judicio
                 ,
                 legitimâ
                 flaminâ
                 concremati
                 sunt
                 ,
                 quamvis
                 promissa
                 illis
                 securitas
                 faiss●t
                 .
              
               Instit.
               tit
               .
               46.
               sect
               .
               52.
               
            
          
           
             P.
             155.
             
          
           
             
               Si
               Ty●annis
               ,
               Piratis
               ,
               &
               caete●is
               praedonibus
               fides
               servanda
               non
               est
               ,
               qui
               corpus
               occidunt
               ;
               longe
               m●nus
               haereticis
               pertinacibus
               ,
               qui
               occidunt
               animas
               .
            
             Id.
             ib.
             
          
           
             
               Quamobrem
               fides
               illis
               data
               ,
               etiam
               juramen●o
               firmata
               ,
               contra
               publicum
               bonum
               ,
               contra
               salutem
               animarum
               ,
               contra
               jura
               divina
               &
               humana
               ,
               nullo
               modo
               servanda
               .
            
             Ib.
             
          
           
             
               
                 Scribit
                 etiam
                 Salomonius
                 in
              
               d.
               l.
               2.
               exact
               .
               de
               orig
               .
               juris
               ,
               &
               refert
               Petrus
               laca
               .
               l.
               1.
               epit
               .
               delict
               .
               c.
               37.
               in
               fin
               .
               
                 Ita
                 observatum
                 fuisse
                 contra
                 haereticos
                 vocatos
                 in
                 Concilio
                 Constantiensi
                 sub
                 salvo-conductu
                 ,
                 qui
                 tamen
                 contra
                 datam
                 fidem
                 ne●ati
                 fuerunt
                 .
                 Non
                 ergo
                 salvo-conductui
                 fidere
                 d●buit
                 .
              
               D.
               Scipio
               .
               Menochius
               .
               lib.
               1
               Concil
               .
               100.
               n.
               191.
               
            
             
               
                 Quod
                 verò
                 scribit
                 Placa
              
               d.
               c.
               37.
               in
               fin
               .
               
                 haereticis
                 datam
                 fidem
                 servandam
                 non
                 esse
                 ,
                 intelligo
                 um
                 data
                 fides
                 est
                 ad
                 detrimentum
                 fidei
                 Catholicae
                 .
              
               Id
               Concil
               .
               100.
               n.
               219.
               
            
             
               
                 Ita
                 enim
                 loquitur
                 Conradus
                 Brunus
              
               in
               tract
               .
               de
               haere●
               .
               c.
               14.
               l
               3.
               
                 cum
                 scribit
                 ,
                 Non
                 licere
                 pacisci
                 cum
                 haereticis
                 ,
                 ut
                 liberè
                 possent
                 in
                 damnatâ
                 eorum
                 sectâ
                 vivere
                 .
              
               n.
               220.
               
            
             
               
                 Quod
                 si
                 ob●ic●atur
                 ,
                 Concilium
                 Constantiense
                 non
                 observâsse
                 sa●vos-conductos
                 concessos
                 ab
                 Imperatoribus
                 &
                 Regibus
                 ;
                 facile
                 erit
                 respondere
                 ,
                 Non
                 licuisse
                 illis
                 Imperatoribus
                 &
                 Regibus
                 ,
                 concedere
                 tutos
                 reddere
                 haereticos
                 ;
                 tum
                 quia
                 inferior
                 non
                 potest
                 salv●m-conductum
                 concedere
                 damnato
                 à
                 majori
                 ,
                 tum
                 etiam
                 quia
                 Im●eratorum
                 &
                 Regum
                 est
                 haereticos
                 expugnare
                 ,
                 non
                 autem
                 securos
                 &
                 tutos
                 reddere
                 ;
                 quemadmodum
                 abund●
                 tradit
                 Con.
                 rad
                 .
                 Brunus
                 .
              
               l.
               3.
               
                 de
                 haeret
              
               .
               c.
               15.
               
               
                 Rectè
                 à
                 Concilio
                 salvi-conductus
                 illi
                 annullati
                 fuerunt
                 .
              
               n.
               227
               ,
               128.
               
            
          
           
             
               Nunquam
               patiaris
               ullâ
               te
               ratione
               ad
               ea
               quae
               promisisti
               praestanda
               teneri
               ;
               quia
               juramentum
               non
               debet
               esse
               vinculum
               iniquitatis
               .
            
             Hosius
             Cardinal
             .
             epistol
             .
             193
             ,
             202
             ,
             220.
             
          
           
             §.
             7.
             
          
           
             
               Scilicet
               has
               artes
               nuper
               gens
               gnara
               nocendi
            
             
               Exitio
               invexit
               ,
               Gallia
               ,
               nata
               tuo
               .
            
             
               Hesperiae
               suscis
               gens
               emissaria
               ab
               oris
            
             
               Fucum
               affectatâ
               quae
               gravitate
               tegit
               ,
            
             
               Nata
               Magistratum
               convell●re
               ,
               nata
               Ministris
            
             
               Substrahere
               obsequium
               ,
               Praesulibusque
               suum
               :
            
             
               Geryonae
               qua
               dum
               placeat
               ,
               faveatque
               trifauci
               ,
            
             
               Terrarum
               reliquos
               non
               facit
               assis
               heros
               .
            
             
               Et
               coelo
               facinus
               dignum
               putat
               ,
               omnia
               saevi
            
             
               In
               Regis
               longas
               tradere
               sceptra
               manus
               .
            
             
               Quae
               disciplinam
               morum
               ,
               quae
               Gallica
               venit
               ,
            
             
               Exuto
               ,
               legum
               solvere
               jura
               ,
               metu
               ,
            
             
               Et
               vileis
               regnantum
               anima●
               ,
               ipsosque
               necandos
            
             
               Horrendâ
               Reges
               proditione
               docet
               ;
            
             
               
                 Servandamque
                 fidem
                 negat
              
               ,
               argutisque
               cavillis
            
             
               Detorquet
               magni
               jussa
               severa
               Dei.
            
             
               Nos
               patimur
               segnes
               ,
               lentique
               sedemus
               ad
               iram
            
             
               Et
               pietas
               ipsâ
               religione
               perit
               ▪
            
             
               Protinus
               Induciae
               violantur
               patre
               Quiritum
            
             
               Auctore
               ,
               &
               Martis
               nuncius
               urbe
               venit
               .
            
             
               Nos
               juvat
               antiquo
               vitam
               producere
               ritu
               ,
            
             
               Nos
               juvat
               in
               priscâ
               simplicitate
               mori
               .
            
             
               
                 Jac.
                 Aug.
                 Thuanus
                 Eleg.
                 in
                 Parricidas
                 .
              
            
          
           
             
               Vniversa
               Theologorum
               Schola
               tenet
               ,
               &
               est
               certum
               ac
               de
               fide
               ,
               Quemcunque
               principem
               Christianum
               ,
               si
               à
               Catholicâ
               Romanâ
               Religione
               manifestè
               deflexerit
               ,
               &
               alios
               avocare
               voluerit
               ,
               excidere
               statim
               omni
               potestate
               ,
               &
               dignitate
               ex
               ipsá
               vi
               juris
               divini
               &
               humani
               :
               hocque
               &
               ante
               sententiam
               Pontificis
               &
               Judicis
               contra
               ipsum
               prolatam
               ;
               &
               subditos
               quoscunque
               liberos
               esse
               ab
               omni
               juramenti
               obligatione
               ,
               quod
               de
               obedientiâ
               praestitissent
               ,
               posseque
               &
               debere
               hujusmodi
               hominem
               tanquam
               Apostatam
               &
               haereticum
               ex
               dominatu
               ejicere
               ,
               nè
               alios
               insiciat
               .
            
             Andreas
             Philopator
             Resp.
             ad
             edict
             .
             Regin
             .
             Angl.
             p.
             149.
             n.
             157.
             
          
           
             P.
             156.
             
          
           
             §.
             8.
             
          
           
             P.
             157.
             
          
           
             P.
             185.
             
          
           
             §.
             1.
             
          
           
             P.
             146.
             sect
             .
             22.
             
          
           
             P.
             185.
             n.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             159.
             
          
           
             §.
             3.
             
          
           
             P.
             158
             n.
             1.
             
          
           
             §.
             4.
             
          
           
             P.
             146.
             n.
             22.
             
          
           
             P.
             159.
             
          
           
             Erasm.
             in
             Mat.
             6.7
             .
          
           
             
               Hodie
               videmus
               Sacerdotes
               ,
               nihil
               dicam
               qualibus
               sed
               certè
               nimium
               prolixis
               precibus
               ,
               hisque
               praescriptis
               ,
               aliquoties
               ineptis
               ac
               ridiculis
               ,
               nè
               dicam
               impiis
               ,
               oneratos
               .
            
             Erasm.
             in
             Mat.
             6.7
             .
             
               Ad
               haec
               qui
               modestè
               pii
               sunt
               taciti
               secum
               ingemiscunt
               :
               qui
               populi
               malis
               aluntur
               ,
               &
               quorum
               interest
               Christi
               gregem
               ,
               quem
               ille
               suo
               sanguine
               liberum
               reddidit
               ,
               quam
               maximè
               servum
               esse
               &
               ebnoxium
               ,
               adeò
               non
               reclamant
               ut
               modis
               omnibus
               exaggerent
               .
               Accedunt
               iis
               qui
               vel
               ambiunt
               praemium
               aliquod
               obsequii
               vel
               timent
               poenam
               libertatis
               .
               Ita
               dum
               nemo
               succurrit
               ,
               re●
               p●●●atim
               eò
               prolabitur
               ut
               penè
               nihil
               jam
               pudeat
               .
            
             Id.
             in
             Mat.
             11.30
             .
          
           
             P.
             160.
             
          
           
             §.
             5.
             
          
           
             P.
             147.
             n.
             2.
             
          
           
             P.
             160.
             
          
           
             P.
             149.
             sect
             .
             24.
             
          
           
             Hos.
             4.15
             .
          
           
             P.
             160.
             n.
             2.
             
          
           
             Hos.
             6.4.7
             .
          
           
             Hos.
             12.2
             .
          
           
             Hos.
             11.12
             .
          
           
             2
             King
             18.4
             .
          
           
             Hos.
             1.1
             .
          
           
             2
             King.
             15.4
             .
             v.
             35.
             
          
           
             2
             King.
             16.3
             ,
             4
             
          
           
             2
             King.
             16.10
             ,
             11.
             
          
           
             2
             King.
             17.19
             .
          
           
             Ibid.
             
          
           
             P.
             161
             :
          
           
             Ibid.
             
          
           
             P.
             162.
             
          
           
             §.
             6.
             
          
           
             P.
             150.
             n.
             2.
             
          
           
             P.
             162
             ▪
             n.
             3.
             
          
           
             P.
             164.
             
          
           
             P.
             163.
             
          
           
             §.
             7.
             
          
           
             Ibid.
             
          
           
             §.
             8.
             
          
           
             §.
             9.
             
          
           
             P.
             164.
             n.
             6.
             
          
           
             P.
             151.
             n.
             3.
             
          
           
             §.
             10.
             
          
           
             P.
             152.
             n.
             4.
             
          
           
             P.
             165.
             
          
           
             P.
             152.
             n.
             5.
             
          
           
             P.
             166.
             n.
             8.
             
          
           
             §.
             11.
             
          
           
             P.
             153.
             
          
           
             P.
             167.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             P.
             154.
             
          
           
             
               Council
               .
               Toles
            
             ▪
             4.
             
             Can.
             3.
             
          
           
             P.
             168.
             
          
           
             §.
             12.
             
          
           
             Ibid.
             
          
           
             P.
             155.
             
          
           
             
               The
               institution
               of
               a
               Christian
               man.
               A.
               1534.
               
            
             
               
                 In
                 Synodo
                 Lond●n
                 .
                 Sess.
              
               8.
               
                 die
                 Veneris
                 Jan.
                 An.
              
               1562.
               
            
          
           
             P.
             168.
             n.
             9.
             
          
           
             Ibid.
             
          
           
             P.
             169.
             
          
           
             A●t
             19.
             
          
           
             §.
             13.
             
          
           
             168
             ,
             169.
             
          
           
             White
             and
             Watson
             .
          
           
             §.
             14.
             
          
           
             P.
             196.
             
          
           
             P.
             170.
             
          
           
             P.
             156.
             n.
             6.
             
          
           
             Ibid.
             
          
           
             §.
             1.
             
          
           
             Chap.
             14.
             
          
           
             P.
             171
             ,
             172.
             
          
           
             P.
             173.
             
          
           
             P.
             157.
             
          
           
             ad
             p.
             181.
             
          
           
             §.
             2.
             
          
           
             P.
             166.
             
          
           
             P.
             182.
             n.
             1.
             
          
           
             §.
             3.
             
          
           
             P.
             167.
             
          
           
             P.
             183.
             
          
           
             
               Arbitramur
               —
               adjuvante
               misericordiā
               Domini
               nostri
               Jesu
               Christi
               —
               Authoritati
               Sanctitati●
               tuae
               de
               sanctarum
               Scripturarum
               Authoritate
               depromptae
               ,
               facilius
               eos
               qui
               tam
               perversa
               &
               perniciosa
               sentiunt
               ,
               esse
               cessur●s
               .
            
             Aug.
             ep
             .
             92.
             
          
           
             §.
             4.
             
          
           
             P.
             184.
             
          
           
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Theodoret.
               hist.
               Eccles.
               l.
               1.
               c.
               7.
               ed.
               Sirmond
               .
               1642.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Gelas.
               Acta
               Concil
               .
               Nicen.
               lib.
               2.
               
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Niceph.
               Ecclesiast
               .
               hist.
               l
               8.
               c
               19.
               
            
             
               
                 Quanquam
                 Graci
                 omnes
                 asserant
                 et
                 tu●antur
                 ,
                 Nicaeni
                 Concilii
                 Canones
                 viginti
                 tantum
                 ●uisse
                 ,
                 &c.
              
               Bin
               not
               .
               in
               Concil
               .
               Nicaen
               p
               366.10.1
               .
            
          
           
             Ruffin
             .
             Ecclesiast
             .
             hist.
             lib.
             1.
             cap.
             5.
             
          
           
             
               Viginti
               tantum
               capitula
               Nicanae
               Synodi
               in
               Sanctâ
               Romanâ
               Ecclesiâ
               haberi
               .
            
             Gratian
             ▪
             distinct
             .
             16.
             c.
             20.
             
          
           
             
               Deinde
               etiam
            
             20.
             
               capitulis
               Nicani
               Concilii
               recitatis
               ,
               communi
               decreto
               statuerunt
               capitula
            
             37.
             (
             sive
             39.
             )
             
               quae
               subsequuntur
            
             .
             Vid.
             Justell
             .
             not
             .
             in
             Cod.
             Eccles.
             African
             .
             p.
             14.
             
          
           
             
               Quod
               non
               nisi
               viginti
               capitula
               quae
               habemus
               in
               Nicaeno
               Concilio
               fuerunt
               constituta
               .
            
             c.
             21.
             apud
             Justell
             .
             ibid.
             
          
           
             
               Codex
               Can.
               Eccles.
               Afric
               ;
               p
               :
            
             58.
             
          
           
             
               Codex
               Canon
               .
               p.
            
             363.
             
          
           
             
               Id.
               p
            
             360.
             
          
           
             
               Turrian
               .
               praef
               .
               in
               Canon
               .
               Arab.
               
            
          
           
             
               Consultatio
               de
               Controvers
               .
               inter
               Paul.
            
             5
             :
             
               &
               Rempub.
               Venet.
               apud
               Goldast
               .
               Monarch
               .
               Tom.
            
             3.
             p.
             444.
             
          
           
             
               Quoniam
               hac
               ignorâsse
               majores
               visi
               sunt
               ,
               quando
               ●borta
               controversia
               in
               Ecclesiâ
               African●
               ,
               de
               iis
               mentio
               necessaria
               incubuisset
               ;
               haec
               libentius
               aliis
               disserenda
               relinquemus
               .
            
             Baron
             .
             ad
             .
             An.
             325.
             parag
             .
             108.
             
          
           
             
               Quamobrem
               quod
               in
               epistol●
               quâdam
               Marci
               nomine
            
             70.
             
               recenseantur
               .
               —
               quodque
               Tur●ianus
               profiteatur
            
             80.
             
               inventos
               Arabicá
               linguá
               Scriptos
               ,
               Latinitate
               se
               donâsse
               —
               quoniam
               haec
               omnia
               scripta
               quibus
               ingens
               ille
               numerus
               Canonum
               stabilitur
               ,
               prorsus
               incertae
               vel
               potius
               nullius
               sunt
               fidei
               ;
               nec
               aliquis
               unquam
               probatus
               antiquitatis
               auctor
               amplius
               quam
            
             20.
             
             
               Canones
               Nicenae
               Synodi
               agnovisse
               reperiatur
               ,
               ceteros
               ab
               aliis
               assertos
               libentius
               rejicimus
               .
            
             Spondan
             .
             Epitom
             .
             Baron
             .
             ad
             A.
             325.
             n.
             42.
             
          
           
             §.
             5.
             
          
           
             P.
             184.
             
          
           
             
               Nicol.
               Pap.
               ●p
               .
               ad
               Michael
               .
               Imperat
               ▪
            
          
           
             
               Zozom
               .
               l.
            
             3.
             c.
             7.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Concil
             .
             Nicen.
             Can.
             6.
             
          
           
             Codex
             Theodos.
             de
             Episcop
             .
             l.
             23.
             
             
               Qui
               mos
               est
               causarum
               civilium
               ,
               iidem
               in
               negotiis
               Ecclesiasticis
               obtine●di
               sunt
               ,
               ut
               ,
               si
               qua
               sunt
               —
               ad
               religionis
               observantiam
               pertinentia
               ,
               locis
               suis
               &
               à
               suae
               dioec●s●os
               Synodis
               audiantur
               .
            
          
           
             §.
             5.
             
          
           
             
               Quarta
               igitur
               &
               vera
               expositio
               est
               ,
               Alexandrinum
               debere
               gubernare
               illas
               provincias
               ,
               quia
               Romanus
               Episcopus
               ita
               consuevit
               ,
               ●d
               est
               ,
               quia
               Romanus
               Episcopus
               ante
               omnem
               Co●ciliorum
               definitionem
               consuevit
               pe●mittere
               Episc●po
               Alexandrino
               regimea
               Aegypti
               ,
               Libyae
               &
               Pentapolis
               .
            
             Bellarm.
             de
             Rom.
             ont
             ,
             l.
             2.
             c
             ▪
             13.
             
          
           
             Theodoret.
             l.
             1.
             c
             9.
             
             Syncs
             .
             ep
             .
             ad
             Theophil
             .
             Alexand.
             
          
           
             
               Cùm
               vera
               hujus
               instituti
               ratio
               in
               eo
               consistat
               ,
               quòd
               cum
               Mediolanum
               esset
               caput
               Dioeces●os
               Italicae
               ,
               ut
               constat
               ex
               Concilio
               Aquileiensi
               ,
               ordinatio
               Metropolitae
               Aquileie●sis
               ad
               Episcopum
               Mediolanensem
               optimo
               jure
               pertinebat
               ;
               Primatis
               verò
               Mediolanensis
               ordinatio
               ad
               Aquileiensem
               Episcopum
               ,
               quòd
               primus
               esset
               inter
               Metropolitanos
               Synodi
               Generalis
               Dioeceseos
               Italicae
               .
            
             Petrus
             de
             Marcâ
             de
             Concord
             .
             Sacerdot
             .
             &
             Imp.
             l.
             6.
             c.
             4.
             sect
             .
             7.
             
          
           
             Ibid.
             sect
             .
             8.
             
          
           
             §.
             6.
             
          
           
             
               Concil
               Ephes.
               act
            
             .
             7.
             part
             .
             ●
             .
             p.
             424.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concil
             .
             Ephes.
             Can
             8.
             in
             edit
             .
             verò
             Binii
             ante
             Canones
             habetur
             .
             Tom.
             2.
             
             Concil
             .
             Part.
             2.
             
             Act.
             7.
             p.
             426.
             
          
           
             
               Insula
               autem
               Britanniae
               gavisa
               est
               olim
               privilegio
               Cyprio
               ut
               nullius
               Patriarchae
               legibus
               subderetur
               .
               Hoc
               autem
               privilegium
               et
               si
               abolitum
               olim
               fuit
               bellorum
               tumultibus
               &
               vi
               ,
               tamen
               cum
               tempore
               Henrici
            
             8.
             
               totius
               regni
               consensu
               fuerit
               repetitum
               ,
               &
               ab
               eo
               tempore
               pacificè
               praescriptum
               :
               videtur
               pacis
               ergô
               retineri
               debere
               ,
               sine
               dispendio
               Catholicism●
               ,
               &
               absque
               Schismatis
               ullius
               notâ
               ▪
            
             Barns
             Catholico-Romanus
             Pacificus
             MS.
             sect
             .
             3.
             
          
           
             
               Quod
               ad
               Patriarchas
               attinet
               ,
               responderi
               potest
               ,
               Confirmationem
               illam
               non
               esse
               signum
               jurisdictionis
               ,
               sed
               tantum
               susceptionis
               in
               communionem
               ,
               &
               testimonium
               quo
               conslabat
               ,
               summum
               Pontificem
               consentire
               consecratio●●
               jam
               peractae
               .
            
             Petrus
             de
             Marcâ
             de
             Concord
             .
             c.
             Sacerdot
             .
             &
             Imper.
             l
             6.
             c
             5.
             sect
             .
             2.
             
          
           
             
               Factus
               est
               autem
               Cora●lius
               Episcopus
               de
               Dei
               &
               Ch●isti
               ejus
               judicio
               ,
               de
               Cle●icorum
               pen●
               omnium
               testimonio
               ,
               de
               plebis
               quae
               tan●
               affu●t
               suffragio
               ,
               &
               de
               Sacerdotum
               a●liquorum
               &
               bono●um
               ●irorum
               Coll●gio
               —
               Cum
               Fabiani
               ●ocus
               vacaret
               ,
               quo
               occupato
               de
               Dei
               voluntare
               &
               omnium
               nostrûm
               consentione
               Firmato
               .
            
             Cyprian
             .
             ep
             .
             52.
             p.
             75.
             ed.
             Rigalt
             .
          
           
             
               Quippe
               usu
               receptum
               erat
               per
               illas
               tempestates
               ,
               ut
               Patriarchae
               ,
               &
               ipse
               etiam
               Romanus
               Pontifex
               recens
               electus
               ,
               literas
               de
               suâ
               ordinatione
               mitterent
               ;
               quibus
               addebatur
               prefessio
               fidei
               in
               Synodicis
               eorum
               Epistolis
               conscripta
               .
            
             Petrus
             de
             Marcâ
             .
             ib.
             
          
           
             
               Ut
               per
               totum
               mundum
               una
               nobis
               sit
               unius
               Communionis
               integr●tas
               ,
               in
               quâ
               societatem
               tuae
               dilectionis
               amplectimur
               ,
               &
               gestorum
               quae
               sumpsim●s
               serien●
               ,
               necessariis
               munitam
               subscription●bus
               approbamus
               .
            
             Leo
             1.
             ep
             .
             38.
             
          
           
             Theodoret.
             l.
             5.
             c.
             13.
             
          
           
             §.
             8.
             
          
           
             P.
             184.
             
          
           
             De
             Concord
             .
             l
             7.
             c.
             1.
             sect
             ▪
             6.
             
          
           
             
               Au●
               nunquam
               omnino
               ,
               aut
               certè
               vix
               ,
               horum
               aliquis
               sine
               consensu
               Romani
               Pontificis
               reperitu●
               ejectus
               .
            
             Nicol.
             1.
             epist.
             8.
             
             Michael
             .
             Imp.
             Tom.
             6.
             
             Concil
             .
             p.
             506.
             
          
           
             Tom.
             2.
             
             
               Concis
               .
               p.
            
             685.
             
          
           
             L.
             7.
             c.
             4.
             sect
             .
             6.
             
          
           
             §.
             9.
             
          
           
             
               In
               Romana
               Ecclesiâ
               semper
               Apostolicae
               Cathedrae
               viguit
               Principatus
               .
            
             S.
             Aug.
             Epist.
             162.
             
          
           
             P.
             168.
             
          
           
             P.
             184.
             
          
           
             P.
             169.
             
          
           
             
               
                 Pergant
                 ad
                 Fratres
                 &
                 Collegas
                 nostros
                 transmarinarum
                 Ecclesiarum
                 Episcopos
                 .
                 S.
              
               Aug.
               Ep
               162.
               
            
             
               
                 An
                 forte
                 non
                 debuit
                 Romanae
                 Ecclesiae
                 Melciades
                 Episcopus
                 cum
                 Collegis
                 transmarinis
                 Episcopis
                 illud
                 sibi
                 usurpare
                 judicium
                 quod
                 ab
                 Afris
                 Septuaginta
                 ,
                 ubi
                 Primas
                 Tigisitanus
                 praesedit
                 ,
                 fuerit
                 terminatum
                 .
                 Quid
                 quod
                 nec
                 ipse
                 usurpaverit
                 ?
                 Rogatus
                 quippe
                 Imperator
                 ,
                 Judices
                 misit
                 Episcopos
                 ,
                 qui
                 cum
                 eo
                 seder●nt
                 ,
                 &
                 de
                 totâ
                 illâ
                 causâ
                 ,
                 quod
                 justum
                 videretur
                 ,
                 statuerent
                 .
                 S.
              
               Aug.
               ib.
               
            
          
           
             
               Ad
               cujus
               curam
               ,
               de
               quâ
               rationem
               Deo
               redditurus
               est
               ,
               res
               illa
               maximè
               pertinebat
               .
            
             Id.
             ib.
             
          
           
             
               Aug.
               ep
            
             .
             162.
             
          
           
             P.
             185.
             
          
           
             P.
             186.
             
          
           
             §.
             10.
             
          
           
             
               Euseb.
               l.
            
             10.
             c.
             5.
             
          
           
             P.
             187.
             
          
           
             §.
             11.
             
          
           
             
               Valesius
               de
               Schismate
               Donatist
               .
               cap.
            
             11.
             
          
           
             
               Ait
               quidam
               ,
               Non
               debuit
               Episcopus
               Procons●lari
               judicio
               purgari
               :
               quasi
               verò
               ipse
               sibi
               hoc
               comparaverit
               ,
               ac
               non
               Imperator
               ita
               quaeri
               jusserit
               ,
               ad
               cujus
               curam
               de
               quâ
               rationem
               Deo
               redditurus
               esset
               ,
               res
               illa
               maximè
               pertinebat
               .
            
             Augustin
             .
             ep
             .
             162.
             
          
           
             §.
             12.
             
          
           
             P.
             170.
             
          
           
             
               ●od
               .
               l.
            
             1.
             
             Tit.
             4.
             l.
             29.
             
             
               Authent
               .
               Collat.
            
             9
             ti●
             15.
             c.
             22.
             
          
           
             P.
             188.
             n.
             4.
             
          
           
             
               Concil
               .
               Afric
               .
               Can
            
             101.
             
             
               Epist.
               ad
               Bonifac
            
             .
          
           
             
               Item
               placuit
               ut
               Presbyteri
               ,
               diaconi
               ,
               vel
               caeteri
               inferiores
               Clerici
               ,
               in
               causis
               quas
               habuerint
               ,
               si
               de
               judiciis
               episcoporum
               suorum
               questi
               fuerint
               ,
               vicini
               episcopi
               ,
               eos
               cum
               consensu
               episcopi
               sui
               audiant
               ,
               &
               inter
               eos
               definiant
               ,
               adhibiti
               ab
               eis
               episcopi
               :
               quod
               si
               &
               ab
               iis
               provocandum
               putaverint
               ,
               non
               provocent
               ad
               transmarina
               judicia
               ;
               sed
               ad
               primites
               suarum
               provinciarum
               ,
               aut
               ad
               Universale
               Concilium
            
             ;
             Sicut
             de
             Episcopis
             saepe
             constitutum
             est
             .
             
               Ad
               transmarina
               autem
               qui
               putaverit
               appellandum
               ,
               à
               nullo
               intra
               Africam
               ad
               Communionem
               suscipiatur
               ,
               Codex
               Canon
               .
            
             Eccles
             African
             .
             Can.
             28.
             
          
           
             §.
             13.
             
          
           
             De
             Concord
             .
             Sacerdot
             .
             &
             Imp.
             l.
             7.
             c.
             13.
             sect
             .
             6
             ,
             7
             ,
             9.
             
          
           
             §.
             14.
             
          
           
             
               
                 Ut
                 Romam
                 liceat
                 Episcopis
                 provocare
                 &
                 ut
                 Clericorum
                 causae
                 apud
                 suarum
                 provinciarum
                 episcopos
                 finiant●r
                 ,
                 jam
                 priore
                 anno
                 etiam
                 literis
                 nostris
                 ad
                 eundem
                 ven●rabilis
                 memoriae
                 Zosimum
                 episcopum
                 datis
                 ,
                 insinuari
                 curavimu●
                 ,
                 &c.
                 
              
            
             
               
                 Ut
                 ea
                 servare
                 sine
                 ullâ
                 ejus
                 injuriâ
                 paulisper
                 sinerem●s
                 ,
                 usque
                 ad
                 exquisitionem
                 statutorum
                 Concilii
                 Niceni
                 .
              
            
          
           
             
               Praesato
               itaque
               debitae
               Salutationis
               officio
               ,
               Impendio
               deprecamur
               ,
               ut
               deinceps
               ad
               vestras
               aures
               hinc
               venientes
               non
               faciliùs
               admittatis
               ,
               nec
               à
               nobis
               excommunicatis
               in
               communionem
               ultrà
               velitis
               excipere
               ;
               quia
               hoc
               etiam
               Nicaeno
               Concilio
               definitum
               facilè
               advertet
               Venerabilitas
               tua
               .
               Nam
               et
               si
               de
               inferioribus
               Cleric●s
               vel
               de
               Laicis
               videtur
               ibi
               praecaveri
               ,
               quanto
               magis
               hoc
               de
               episcopis
               voluit
               observari
               ,
               nè
               in
               suá
               provinciâ
               à
               communione
               suspensi
               à
               tuâ
               Sanctitate
               praeproperè
               ,
               vel
               indebitè
               videantur
               communioni
               restitui
               .
               Presbyterorum
               quoque
               &
               sequentium
               Clericorum
               improbaref●gia
               ,
               sicut
               te
               dignum
               est
               ,
               ●epellat
               sanctitas
               tua
               ,
               quia
               &
               nullâ
               Patrum
               definitione
               hoc
               ecclesiae
               derogatum
               est
               Africanae
               ,
               &
               decre●●
               Nicena
               sive
               inferioris
               gradus
               Ciericos
               sive
               ipsos
               episcopos
               suis
               Metropolitanis
               apertissimè
               commisérunt
               .
               Prudentissimè
               enim
               justissimeque
               vidêrunt
               ,
               qu●
               cunque
               negotia
               in
               suis
               locis
               ,
               ubi
               o●●a
               sunt
               ,
               finicuda
               ;
               nec
               unicuique
               provinciae
               gratiam
               Sancti
               Spiritus
               defuturam
               :
               quae
               aequitas
               à
               Christi
               Sacerdotibus
               ,
               &
               prudentèr
               videatur
               ,
               &
               constantissimè
               teneatur
               :
               maximè
               quia
               unicuique
               concessum
               est
               ,
               si
               jud●c●o
               offensus
               suerit
               cognitorum
               ,
               ad
               Concilia
               suae
               provinciae
               ,
               vel
               etiam
               Universale
               provocare
               .
               Nisi
               forte
               quisquam
               est
               qui
               credat
               ,
               unicuilib●t
               posse
               Deum
               nostrum
               examinis
               inspirare
               justitiam
               ;
               &
               innumerabilibus
               co●gregatis
               in
               Concili●●
               Sacerdotibus
               denegare
               .
               Aut
               quomodo
               ipsum
               transmarinum
               judicium
               ratum
               erit
               ,
               ad
               quod
               testium
               necessariae
               personae
               vel
               propter
               sexus
               ,
               vel
               pro●ter
               senectutis
               infirmitatem
               ,
               vel
               multis
               aliis
               impedimentis
               adduci
               non
               poterunt
               ?
               Nam
               ut
               aliqui
               tanquam
               à
               tu●
               sanctitatis
               latere
               mittantur
               ,
               nullâ
               invenimus
               Patrum
               Synodo
               constitutum
               .
               Quia
               illud
               quod
               pridem
               per
               eundem
               cocpiscopu●
               Faustinum
               tanquam
               ex
               parte
               Niceni
               Concilii
               exinde
               transmisistis
               ,
               in
               Conci●iis
               verioribus
               qua
               accipiuntur
               Ni●●ni
               ,
               à
               S.
               Cyrill●
               coepiscopo
               nostro
               Alexandrinae
               Ecclesiae
               ,
               &
               à
               venerabili
               Attico
               Constantinopolitano
               Antistite
               ,
               ex
               authentico
               missis
               ,
               quae
               etiam
               ante
               hoc
               per
               Innocentium
               Presbyterum
               &
               Marcellum
               Subdiaconum
               ,
               per
               quos
               ad
               nos
               abiis
               directa
               sunt
               ,
               venerabilis
               memoriae
               Bonifacio
               episcop●
               dec●ssori
               vestro
               à
               nobis
               transmissa
               sunt
               ,
               in
               quibus
               tale
               aliquid
               non
               potuimus
               invenire
               .
               Executores
               etiam
               Clericos
               vestros
               quibusque
               petentibus
               nolite
               mittere
               ,
               nè
               ●umosum
               typhum
               seculi
               in
               Ecclesiam
               Christi
               quae
               lucem
               simplicitatis
               &
               humilitatis
               d●●m
               ,
               Deum
               videre
               cupientibus
               praefert
               ,
               videamur
               inducere
               .
               Nam
               de
               fratre
               nostro
               Faustino
               (
               amoto
               jam
               ,
               pro
               suis
               nefandi●
               n●quit●is
               ,
               de
               Christi
               Ecclesiâ
               dolendo
               Apiario
               )
               securi
               sumus
               ,
               quod
               cum
               probitate
               ac
               moderatione
               tuae
               sanctitatis
               ,
               salvâ
               fraternâ
               charitate
               ulterius
               Africa
               minimè
               patiatur
               .
            
             Concil
             .
             Carthag
             .
             Epist.
             ad
             Caelestinum
             .
          
           
             §.
             15.
             
          
           
             Greg.
             l.
             11.
             
             Indict
             ▪
             6.
             ep
             .
             54
             
          
           
             P.
             171.
             
          
           
             P.
             188.
             
          
           
             P.
             189.
             
          
           
             Ibid.
             n.
             5.
             
             Bed.
             l.
             5.
             c.
             20.
             
          
           
             Bramhall
             Just.
             Vindication
             .
             c.
             4.
             p.
             60.
             
          
           
             
               Spelman
               .
               Concil
               .
               An.
            
             705.
             
          
           
             §.
             16.
             
          
           
             
               Bed
               l.
            
             1.
             c.
             29
             ▪
             
          
           
             P.
             190.
             
          
           
             §.
             17.
             
          
           
             P.
             172.
             
          
           
             P.
             191.
             
          
           
             
               Leo.
               ep
            
             .
             87.
             c.
             2.
             
          
           
             
               Greg.
               l.
            
             1
             ep
             .
             75
             
          
           
             §.
             18.
             
          
           
             P.
             175.
             n.
             12
             ▪
             
          
           
             P.
             192.
             
          
           
             P.
             177.
             
          
           
             P.
             193.
             
          
           
             §.
             19.
             
          
           
             P.
             193.
             n.
             9.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Concil
             .
             Sardic
             .
             c.
             3.
             
          
           
             De
             Concord
             .
             sacerd
             .
             &
             Imp.
             l.
             7.
             c.
             3.
             sect
             .
             6
             ,
             7
             ,
             &c.
             l.
             7.
             c.
             4.
             sect
             .
             2.
             
          
           
             §.
             20.
             
          
           
             Concord
             Cathol
             .
             l.
             2.
             c.
             15
             
          
           
             Aug
             ep
             .
             163.
             
          
           
             Contra
             Cresc
             .
             l.
             3.
             c.
             34.
             l.
             4.
             c.
             44.
             
          
           
             P.
             195
             ▪
             
          
           
             §.
             1
             
          
           
             P.
             178.
             
          
           
             L.
             4.
             ep
             .
             78.
             
          
           
             P.
             196.
             n.
             1
             ,
             ●
             
          
           
             §.
             2.
             
          
           
             Euseb.
             l.
             5.
             cap.
             24.
             
             Not.
             in
             l.
             
          
           
             Euseb.
             l.
             4.
             c.
             25
             
          
           
             Cyprian
             .
             ep
             .
             68
             
          
           
             Cypr.
             ep
             .
             67.
             
          
           
             Nazian
             .
             Orat.
             18.
             p.
             281.
             
          
           
             Athanas.
             Ap.
             ad
             Imp.
             Const.
             p.
             786.
             
             Tom
             1.
             
             Nazianz.
             Orat.
             21.
             p.
             392.
             
             Basil.
             ep
             .
             52.
             
             Tom.
             3.
             p.
             79.
             
             Chrysost.
             Tom.
             5.
             p.
             631.
             ed
             Savil.
             
          
           
             Hieron
             .
             ep
             .
             71.
             
             Ruffin
             .
             l.
             11.
             c.
             27
             ,
             30
             ,
             31.
             
          
           
             Theodoret.
             l.
             5.
             c.
             4.
             
          
           
             Hieron
             .
             ep
             .
             60
             
          
           
             §.
             3.
             
          
           
             Not.
             in
             Hist.
             August
             .
             p.
             306
             
          
           
             Amm.
             Marcel
             .
             l.
             14.
             l.
             16.
             
          
           
             Spartian
             .
             in
             Severo
             .
          
           
             Lamprid.
             in
             Alex.
             Sev.
             Marcel
             .
             l.
             18.
             
             Justel
             .
             Not.
             in
             Cod.
             Afric
             .
             Can.
             58.
             
          
           
             Cod.
             Eccles.
             Uni
             Can.
             206.
             &
             ibi
             Justel
             .
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Nazianzen
             .
             21.
             p.
             377.
             
          
           
             
               Tu
               quidem
               ut
               homo
               Dei
               &
               Apostolicâ
               ●rnatus
               gratiâ
               curam
               omnium
               Ecclesiarum
               sustines
               .
            
             Apud
             Hieronym
             .
             ad
             Pammach
             .
             To.
             2.
             ep
             .
             61.
             c.
             15.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basil.
             ep
             .
             50.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret
             .
             haeret
             .
             fabul
             .
             l.
             4.
             c.
             12.
             p.
             245.
             
             To.
             ●
             .
             oper
             .
          
           
             §.
             4.
             
          
           
             P.
             196.
             
          
           
             
               Concil
               .
               Chalced.
               Act.
            
             3.
             part
             3.
             p.
             243.
             
          
           
             
               Bin.
               not
               .
               in
               Chalced.
               Con.
               Tom.
            
             3.
             
             
               Concil
               .
               p.
            
             562.
             
          
           
             
               Et
               harum
               rerum
               ignari
               Andabatae
               nostri
               ,
               non
               advertunt
               ,
               cum
               Occidentales
               Patres
               ,
               Pontifices
               Romanos
               vocant
               ,
               universalis
               Ecclesiae
               Episcopos
               ,
               id
               more
               suarum
               Ecclesiarum
               facere
               ,
               &
               eâ
               notione
               ,
               non
               quod
               putent
               totius
               orbis
               universalis
               ,
               universales
               esse
               Episcopos
               ,
               sed
               eâdem
               quâ
               Constantinopolitanus
               ,
               Alexandrinus
               ,
               Antiochenus
               ,
               Hierosolymitanus
               ,
               dicuntur
               Universales
               :
               aut
               ut
               universales
               Ecclesiarum
               quae
               sunt
               sub
               eorum
               Patriarchatu
               :
               aut
               quod
               in
               Conciliis
               Oecumenicis
               toti
               Ecclesiae
               praesint
               .
            
             Vigorius
             Comment
             .
             ad
             Resp.
             Synodal
             .
             Concil
             .
             Basil.
             p.
             36.
             
          
           
             
               Greg.
               l.
            
             11.
             ep
             .
             36.
             
             Ind.
             6.
             
          
           
             §.
             5.
             
          
           
             
               Itaque
               illa
               demum
               eis
               videntur
               edicta
               &
               concilia
               quae
               in
               rem
               suam
               faciunt
               ,
               reliqua
               non
               pluris
               aestimanda
               ,
               quam
               conventum
               muliercularum
               in
               textrinâ
               vel
               thermis
               .
            
             Lud.
             Vives
             in
             Aug.
             de
             Civit.
             Dei
             I.
             20.
             cap.
             26.
             
          
           
             
               Bin.
               not
               .
               in
               Chalced.
               Con●
               p.
            
             561.
             
          
           
             P.
             196.
             n.
             2.
             
          
           
             §.
             6.
             
          
           
             P.
             197.
             n.
             3.
             
          
           
             N.
             4.
             
          
           
             
               Greg.
               ep
               .
               l.
            
             4.
             ep
             .
             32.
             
          
           
             
               Greg.
               l.
            
             4.
             ep
             .
             36
             
          
           
             Ibid.
             
          
           
             
               Greg.
               ep
               .
               l.
            
             4.
             ep
             .
             34.
             
          
           
             Pelag.
             2.
             ep
             .
             8.
             
               apud
               Bin.
               To.
            
             4
             ▪
             Concil
             .
          
           
             
               Evagr.
               hist.
               l.
            
             6.
             c.
             7.
             
          
           
             §.
             7.
             
          
           
             Ibid.
             
          
           
             L.
             4.
             ep
             .
             34.
             
          
           
             
               Triste
               mihi
               aliquid
               sere●issimus
               Dominus
               innuit
               ,
               quòd
               non
               eum
               corripuit
               qui
               superbit
               ,
               sed
               me
               magis
               ab
               intentione
               med
               declinare
               studuit
               .
            
             Greg.
             l.
             4.
             ep
             .
             34.
             
          
           
             Greg.
             l.
             6.
             ep
             30.
             
          
           
             
               
                 De
                 quâ
                 re
                 mihi
                 in
                 suis
                 jussionibus
                 pietas
                 praecepit
                 dicens
                 ,
                 ut
                 pro
                 appellatione
                 frivoli
                 nominis
                 inter
                 nos
                 scandalum
                 generari
                 non
                 debeat
                 .
              
               Greg.
               ibid.
               
            
             
               
                 Sed
                 rogo
                 ut
                 imperiatis
                 pietas
                 penset
                 ,
                 quia
                 alia
                 sunt
                 frivola
                 valdè
                 innoxia
                 ,
                 alia
                 valdè
                 nociva
                 .
              
               Ibid.
               
            
          
           
             
               Nunquid
               ego
               hâc
               in
               re
               pessime
               Domine
               propriam
               causam
               desendo
               ?
               nunquid
               specialem
               injuriam
               vindico
               ?
            
             Id.
             l.
             4.
             ep
             .
             32.
             
          
           
             P.
             199.
             n.
             5.
             
          
           
             §.
             6.
             
          
           
             
               Tu
               quid
               Christo
               universalis
               sc.
               Ecclesiae
               capiti
               ,
               in
               extremi
               judicii
               examine
               dicturus
               es
               ,
               qui
               cuncta
               ejus
               membra
               tibimet
               conaris
               universalis
               appellatione
               supponere
               .
            
             Greg.
             l.
             4.
             ep
             .
             38.
             
          
           
             
               Ad
               culmen
               conatus
               est
               singularitatis
               cr●mpere
               ,
               ut
               &
               nulli
               subesse
               ,
               &
               solus
               omnibus
               praeesse
               videretur
               .
            
             Id.
             ib.
             
          
           
             
               Quid
               enim
               fratres
               tui
               omnes
               universalis
               Ecclesiae
               Episcopi
               ,
               nisi
               astra
               coeli
               sunt
               ?
            
             Ib.
             
          
           
             
               Certè
               Petrus
               Apostolus
               primum
               membrum
               sanctae
               &
               universalis
               Ecclesiae
               est
               .
               Paulus
               ,
               Andreas
               ,
               Johannes
               ,
               quid
               aliud
               quam
               singularium
               sunt
               plebum
               capita
               ?
               Et
               tamen
               sub
               uno
               capite
               omnes
               sunt
               membra
               Ecclesiae
               .
            
             Ibid.
             
          
           
             
               Vestra
               autem
               Sanctitas
               agnoscat
               ,
               quantum
               apud
               se
               tumeat
               ,
               quae
               illo
               nomine
               vocari
               appetit
               ,
               quo
               vocari
               nullus
               praesumpsit
               ,
               qui
               veraciter
               sanctus
               fuit
               .
            
             Ibid.
             
          
           
             §.
             9.
             
          
           
             Bellarm.
             de
             Pontif.
             l.
             4.
             cap.
             24.
             
             Hist.
             Concil
             .
             Trid.
             l
             7.
             p.
             611
             
          
           
             Greg.
             l.
             4.
             ep
             .
             34.
             l.
             7.
             ep
             .
             69.
             
          
           
             
               Consentive
               in
               hoc
               scelesto
               vocabulò
               ,
               est
               fidem
               perdere
               .
            
             Greg.
             l.
             4.
             ep
             .
             39.
             
             
               Absit
               à
               cordibus
               Christianorum
               nomen
               istud
               blasphemiae
               ,
               in
               quo
               omnium
               Sacerdotum
               honor
               adimitur
               dum
               ab
               uno
               sibi
               dementèr
               arrogatur
               .
            
             l.
             4.
             ep
             .
             32.
             
          
           
             Greg.
             l.
             4
             :
             ep
             .
             32
             ,
             34
             ,
             38
             ,
             39.
             l.
             6.
             ep
             .
             2.34
             .
          
           
             §.
             10.
             
          
           
             P.
             179.
             
          
           
             P.
             200.
             
          
           
             §.
             11.
             
          
           
             P.
             181.
             n.
             13.
             
          
           
             P.
             201.
             n.
             6.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Euseb.
             l.
             5.
             c.
             24
             ,
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Euseb.
             ibid.
             
          
           
             
               Vales.
               not
               .
               in
               Euseb.
               l.
            
             5.
             c.
             24
             ,
          
           
             
               Euseb.
               ibid.
            
             
          
           
             
               Socrat.
               l.
            
             5.
             c.
             2●
             
          
           
             
               Africani
               Antistites
               Vigilium
               Romanum
               Episcopam
               damnatorem
               trium
               capitulorum
               Synodalitèr
               à
               Catholic●
               communione
               ,
               reservat●
               ei
               poenitentiae
               loco
               ,
               recludunt
               .
            
             Victor
             Tununens
             .
             Chronic.
             p.
             10.
             
          
           
             §.
             12.
             
          
           
             P.
             201.
             
          
           
             
               Ad
               hanc
               Ecclesiam
               propter
               potentiorem
               principalitatem
               ,
               necesse
               est
               omnem
               convenire
               Ecclesiam
               ,
            
             i.
             e.
             
               eo●
               qui
               sunt
               undique
               fideles
               :
               In
               quâ
               semper
               ab
               ●is
               qui
               sunt
               undique
               ,
               conservata
               est
               ea
               quae
               est
               ab
               Apostolis
               traditio
               .
            
             Iren.
             l.
             3.
             c.
             3.
             
          
           
             
               De
               Finib
               .
               l.
            
             2.
             
               v.
               Hen
               ▪
               Steph.
               Lexicon
               Ciceron
               .
               p.
            
             55.
             
          
           
             Herod
             .
             hist.
             l.
             1.
             p.
             18.
             
          
           
             Concil
             .
             Antioch
             .
             Can.
             9.
             
          
           
             Leo
             Sermon
             .
             de
             S.
             Petro
             &
             Paulo
             .
          
           
             P.
             202.
             
          
           
             §.
             13.
             
          
           
             P.
             203·
             
          
           
             §.
             14.
             
          
           
             P.
             183.
             
          
           
             
               Apud
               Alexandriam
               ut
               in
               Urbe
               Romā
               ,
               vetusta
               consuetudo
               servetur
               ,
               ut
               ille
               Aegypti
               ut
               hic
               Suburbicariarum
               Ecclesiarum
               solicitudinem
               gerat
               .
            
             Ruffin
             .
             Eccles.
             hist.
             l.
             1.
             c
             ▪
             6.
             
          
           
             P.
             203.
             n.
             7.
             
          
           
             Cod.
             Theodos
             .
             l.
             11.
             tit
             .
             1.
             c
             9.
             tit
             .
             16.
             c.
             12.
             tit
             .
             28.12
             
          
           
             Adventor
             .
             p.
             2.
             de
             Eccles.
             suburbic
             .
             c.
             1.
             
          
           
             
               De
               primatu
               Ecclesiae
               Romana
               &
               aliarum
               civitatum
               Episcopis
               .
               Antiqui
               moris
               est
               ,
               ut
               Episcopus
               Urbis
               Romae
               habeat
               Principatum
               ;
               ut
               Suburbicaria
               loca
               ,
               &
               omnem
               Provinciam
               suam
               sollicitudine
               gubernet
               .
               Codex
               Vaticanus
               apud
               Sirmond
               .
            
             de
             Region
             .
             &
             Eccles.
             Suburb
             .
          
           
             De
             Concordi●
             Sacerdot
             .
             &
             Imp.
             l.
             1.
             c.
             7.
             sect
             .
             6.
             
          
           
             §.
             15.
             
          
           
             P.
             185.
             n.
             14.
             
          
           
             P.
             204.
             n.
             9.
             
          
           
             Vigorius
             Com.
             in
             ep
             .
             Synod
             .
             Concil
             .
             Basil.
             c.
             7.
             p.
             63.
             
          
           
             P.
             205.
             
          
           
             Epiph.
             haeres
             .
             78.
             p.
             1039.
             
          
           
             Haeres
             .
             29.
             p.
             119.
             
          
           
             §.
             16.
             
          
           
             P.
             187.
             n.
             15.
             
          
           
             P.
             206.
             
          
           
             Reynolds
             against
             Hart.
             c.
             5.
             div
             .
             3.
             
          
           
             
               Hieronym
               .
               l.
            
             1.
             
             
               Jovin
               .
               c.
            
             14.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             208.
             
          
           
             
               Bell
               de
               Pontif.
               l.
            
             4.
             c.
             3.
             
          
           
             P.
             209
             ,
          
           
             §.
             3.
             
          
           
             P.
             210.
             
          
           
             
               Comment
               .
               in
               ep
               .
               Synod
               Concil
               .
               Basil.
               c.
            
             7.
             sect
             .
             3.
             
          
           
             
               Tabulae
               suffr
               .
               ●ab
            
             .
             10.
             p.
             111.
             
          
           
             
               Tabul
               .
               suffrag
               .
               p.
            
             145.
             
          
           
             §.
             4.
             
          
           
             P.
             211.
             
          
           
             P.
             191.
             
          
           
             
               Vigor
               .
               p.
            
             61.
             
          
           
             John.
             20.21
             .
          
           
             Gal.
             2
             7.
             
          
           
             Acts
             8.14
             .
          
           
             Mark
             6.16
             .
          
           
             Acts
             20.28
             .
          
           
             §.
             5.
             
          
           
             P.
             191.
             
          
           
             Ibid.
             
          
           
             P.
             212.
             
          
           
             Philopator
             .
             sect
             .
             157.
             p.
             149.
             
          
           
             De
             visib
             .
             Monarch
             .
             l.
             2
             ,
             c.
             4.
             
          
           
             Nebrissens
             .
             de
             bello
             Navarr
             .
             l.
             1.
             c.
             6.
             
          
           
             §.
             6.
             
          
           
             P.
             191.
             n.
             18.
             
          
           
             P.
             212.
             
          
           
             N.
             6.
             
          
           
             N.
             8.
             
          
           
             N.
             57.
             
          
           
             §.
             7.
             
          
           
             P.
             198.
             n.
             6.
             
          
           
             P.
             218.
             
          
           
             2
             Sam.
             15.2
             .
          
           
             §.
             8.
             
          
           
             P.
             199.
             n.
             7.
             
          
           
             P.
             200.
             
          
           
             P.
             219.
             
          
           
             §.
             9.
             
          
           
             P.
             220.
             
          
           
             §.
             10.
             
          
           
             Eph.
             4
             12.
             
          
           
             §.
             11.
             
          
           
             P.
             201.
             
          
           
             P.
             220.
             
          
           
             
               Baron
               Annal.
               A.D.
            
             142.
             s.
             6.
             
             
               Bin.
               Concil
               .
               T●
            
             .
             1.
             p.
             74.
             
          
           
             
               Baron
               .
               An.
            
             865.
             sect
             .
             5.8
             .
          
           
             
               Concil
               .
               Antioch
               .
               can
            
             .
             7
             ,
             8.
             
          
           
             
               Aug.
               Epist.
            
             163.
             
          
           
             
               Optat.
               l.
            
             2
             ,
          
           
             §.
             12.
             
          
           
             P.
             221.
             
          
           
             P.
             220.
             
          
           
             
               Gerson
               de
               Auferibilitate
               Papae
               Consider
            
             .
             10
             
          
           
             
               Spalat
               .
               de
               Rep.
               Eccles.
               Tom.
            
             1.
             l.
             4.
             c.
             7.
             sect
             .
             5.
             
          
           
             §.
             13.
             
          
           
             P.
             222.
             
          
           
             
               Concil
               .
               Rom.
            
             3.
             
               sub
               Symmacho
               .
               To.
            
             3.
             p.
             688.
             
          
           
             §.
             14.
             
          
           
             P.
             200.
             
          
           
             
               Optat.
               l.
            
             3.
             
          
           
             P.
             223.
             
          
           
             P.
             224.
             
          
           
             P.
             202.
             
          
           
             P.
             224.
             
          
           
             §.
             15.
             
          
           
             P.
             225
             ,
             227.
             
          
           
             P.
             205.
             
          
           
             P.
             226.
             
          
           
             P.
             227.
             
          
           
             P.
             211.
             
          
           
             §.
             1.
             
          
           
             Hist.
             Council
             of
             
               Trent
               .
               l.
            
             1.
             p.
             132.
             
          
           
             P.
             229.
             
          
           
             P.
             213.
             
          
           
             §.
             2.
             
          
           
             P.
             230.
             
          
           
             
               Causanus
               de
               Concord
               .
               Cath.
               l.
            
             2.
             c.
             6.
             
          
           
             §.
             3.
             
          
           
             P.
             230
             ,
             231.
             
          
           
             §.
             4.
             
          
           
             P.
             231.
             
          
           
             
               Caesar
               Aquilinus
               de
               tribus
               historicis
               Concilii
               Trident.
               P.
            
             49
             ,
             51.
             
          
           
             §.
             5.
             
          
           
             Ibid.
             
          
           
             §.
             6.
             
          
           
             Ibid.
             
          
           
             
               Baron
               .
               A.
               D.
            
             305.
             sect
             .
             6.
             
          
           
             
               Photius
               in
               Biblioth
               .
               Cod.
            
             88.
             p.
             21.
             
          
           
             
               Phot.
               de
            
             7.
             
             
               Synod
               .
               &c.
               p.
            
             163
             
          
           
             
               Euseb.
               de
               vit
               ●
               Const.
               l.
            
             3.
             c.
             7.
             
             
               Theod.
               hist.
               Eccles
               .
               l.
            
             1.
             c.
             6.
             
          
           
             
               Sozom.
               l.
            
             1.
             c.
             16.
             
             
               Nicephor
               .
               l.
            
             8.
             c.
             14.
             
          
           
             §.
             7.
             
          
           
             P.
             232.
             
          
           
             
               Theodoret.
               Eccles
               .
               hist.
               l.
            
             5.
             ,
             c.
             8.
             9.
             
             
               Socrat.
               l.
            
             5.
             cap.
             8.
             
             
               Sozomen
               .
               l.
            
             7.
             c.
             12.
             
          
           
             
               Baron
               .
               Ann.
            
             382.
             sect
             .
             17.
             
          
           
             
               Annal.
               Ann.
            
             381.
             sect
             .
             17.
             
          
           
             
               A.
               D.
            
             382.
             sect
             .
             4
             ,
             &c.
             
          
           
             Tom.
             1.
             
             
               Concil
               .
               p.
            
             686.
             
          
           
             
               Bellarm.
               de
               Concil
               .
               l.
            
             1.
             c
             5.
             
          
           
             
               Perrons
               R●ply
               .
               l.
            
             1.
             cap.
             34.
             
          
           
             
               Bin.
               Tom.
            
             1.
             
             
               Concil
               .
               p.
            
             665.
             
             
               Theod.
               hist.
               Eccles
               .
               l.
            
             5.
             c.
             9.
             
          
           
             
               A
               D.
            
             382.
             sect
             .
             9.
             
          
           
             Ann.
             381.
             sect
             .
             80.
             
          
           
             Tom.
             1.
             
             
               Concil
               .
               p.
            
             682.
             
          
           
             §.
             8.
             
          
           
             P.
             232.
             
          
           
             Ann.
             430.
             sect
             .
             23
             ,
             24.
             
          
           
             §.
             9.
             
          
           
             Ibid.
             
          
           
             Review
             of
             the
             Council
             of
             
               Trent
               .
               l.
            
             1.
             c.
             7.
             
          
           
             §.
             10.
             
          
           
             P.
             233.
             
          
           
             
               De
               Concil
               .
               l.
            
             1.
             c.
             22.
             
          
           
             
               Greg.
               ep
               .
               l.
            
             10.
             c.
             31.
             
          
           
             
               De
               Repub.
               Eccles.
               Tom.
            
             1.
             l.
             4.
             c.
             7.
             sect
             .
             52.
             
             Tom.
             2.
             l.
             6.
             c.
             7.
             n.
             102.
             
          
           
             
               Protestatio
               adversus
               Concil
               .
               Trident.
            
             p.
             22.
             
             A.D.
             1563.
             
          
           
             Ibid.
             
          
           
             §.
             11.
             
          
           
             Ibid.
             
          
           
             P.
             234.
             
          
           
             §.
             12.
             
          
           
             P.
             215.
             
          
           
             Ibid.
             
          
           
             
               Recogniti
               .
               p.
            
             46.
             
          
           
             Tom.
             1.
             
             
               Concil
               .
               p.
            
             667.
             
          
           
             Hist.
             Council
             of
             
               Trent
               .
               l.
            
             8.
             p.
             804.
             
          
           
             §.
             13.
             
          
           
             Ibid.
             n.
             4.
             
          
           
             P.
             230.
             n.
             2.
             
          
           
             P.
             216.
             
          
           
             P.
             235.
             
          
           
             
               Hist.
               l.
            
             1.
             c.
             8.
             
          
           
             §.
             14.
             
          
           
             P.
             218.
             
          
           
             P.
             236.
             
          
           
             P.
             220.
             
          
           
             P.
             237.
             
          
           
             Tom.
             1.
             
             
               Conc.
               p.
            
             449.
             
          
           
             Ibid.
             
          
           
             P.
             222.
             
          
           
             Ibid.
             n.
             8.
             
          
           
             Hist.
             Council
             of
             
               Trent
               .
               l.
            
             7.
             p.
             683.
             
          
           
             §.
             15.
             
          
           
             P.
             238.
             
          
           
             
               
                 Thuan.
                 hist
                 :
                 l.
              
               114.
               
                 ad
                 A.
              
               1595.
               
            
             
               
                 Thom.
                 à
                 Jesu
                 de
                 Convers.
                 omn.
                 gent.
                 l.
              
               7.
               c.
               6.
               p.
               364.
               
            
          
           
             
               Hottinger
               .
               Archaiolog
               .
               Orie●t
               .
               cap.
            
             3.
             p.
             69.
             
          
           
             
               Apud
               Chytrae
               .
               de
               statu
               Eccl.
               Orient
               .
               p.
            
             122.
             
          
           
             
               Primum
               Patriar
               .
               Resp.
               p.
            
             1.9
             .
          
           
             
               Epist.
               Remons●
               .
               p.
            
             412.
             
          
        
         
           Notes for div A61588-e319100
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             222.
             
          
           
             P.
             240.
             
          
           
             P.
             214.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             
               De
               Concil
               .
               l.
            
             2.
             
             ●
             .
             7.
             
          
           
             §.
             5.
             
          
           
             P.
             228
             sect
             .
             33.
             
          
           
             P.
             245.
             
          
           
             
               Hierarch
               .
               Eccles
               .
               l.
            
             6.
             .
             c.
             1.
             
          
           
             §.
             6
             ▪
             
          
           
             P.
             230.
             
          
           
             Ibid.
             
          
           
             P.
             254.
             
          
           
             P.
             246.
             
          
           
             P.
             239.
             
          
           
             §.
             7.
             
          
           
             
               Hierarch
               .
               Eccles
               .
               l.
            
             6.
             c.
             4.
             
          
           
             §.
             8.
             
          
           
             
               Canus
               loc
               .
               Theol.
               l.
            
             5.
             c.
             5
             ▪
             
          
           
             
               Bellarm.
               de
               Concil
               .
               l.
            
             2.
             c.
             9.
             
          
           
             
               Aeneas
               Sylv.
               de
               gest
               Concil
               .
               Basil.
               l.
            
             1.
             
          
           
             
               De
               Concil
               .
               l.
            
             2.
             c.
             11.
             
          
           
             §.
             9.
             
          
           
             P.
             234.
             
          
           
             P.
             252
             ,
             252.
             
          
           
             §.
             10.
             
          
           
             P.
             237.
             
          
           
             P.
             253.
             
          
           
             P.
             254.
             
          
           
             P.
             249.
             
          
           
             §.
             11.
             
          
           
             P.
             240.
             
          
           
             
               Quis
               autem
               nesciat
               sanctam
               Scripturam
               canonicam
               ,
               tam
               veteris
               quam
               novi
               Testamenti
               certis
               suis
               terminis
               contineri
               ,
               eamque
               omnibus
               posterioribus
               Episcoporum
               literis
               ita
               praeponi
               ,
               ut
               de
               illâ
               omni
               o
               dubitari
               &
               disceptari
               non
               possit
               ,
               utrum
               verum
               ,
               vel
               utrum
               rectum
               sit
               ,
               quicquid
               in
               eá
               scriptum
               esse
               constiterit
               ?
               Episcoporum
               autem
               literas
               quae
               post
               confirmatum
               Canonem
               vel
               scriptae
               sunt
               vel
               scribuntur
               ,
               &
               per
               sermonem
               forte
               sapientiorem
               ,
               cujustibet
               in
               eâ
               re
               peritioris
               ,
               &
               per
               aliorum
               Episcoporum
               graviorem
               autoritatem
               ,
               doctiorumque
               prudentiam
               ,
               &
               per
               Concilia
               licere
               reprehendi
               ,
               si
               quid
               in
               eis
               forte
               à
               veritate
               deviatum
               est
               .
               Et
               ipsa
               Concilia
               quae
               p●r
               singulas
               regiones
               vel
               provincias
               fiunt
               ,
               plenariorum
               Conciliorum
               autoritati
               ,
               quae
               fiunt
               ex
               universo
               o
               be
               Christiano
               ,
               sine
               ull●s
               ambag●bus
               cedere
               ,
               ipsaque
               plenaria
               saepe
               priora
               posterioribus
               emendari
               ,
               cum
               aliquo
               experimento
               verum
               aperitur
               quod
               clausum
               erat
               ,
               &
               cognos●itur
               q●od
               latebat
               ,
               sine
               ullo
               typho
               sacrilegae
               superbi●
               ,
               sine
               ullâ
               inflatâ
               cervice
               arrog●n●iae
               ,
               sine
               ullâ
               contentione
               livid●
               invidi●
               ,
               cum
               sanctá
               humilitate
               ,
               cum
               pace
               Catholic●
               ,
               cum
               cha●itate
               Christianâ
               .
            
             August
             .
             l.
             2.
             de
             b●pt
             .
             c.
             Donatist
             .
             c.
             3.
             
          
           
             P.
             255.
             
          
           
             
               Aug.
               ep
            
             .
             19.
             
               ad
               Hierony●um
               c.
               Crescon
               .
               Grammat
               l.
            
             2.
             c.
             31.
             
             
               De
               Nat.
               &
               Gratiâ
               c.
            
             61.
             
               c.
               Faustum
               l.
            
             11.
             c.
             5.
             
             Epistol
             .
             112.
             
          
           
             §.
             12.
             
          
           
             P.
             256.
             
          
           
             P.
             241.
             
          
           
             P.
             257.
             
          
           
             P.
             252.
             
          
           
             
               C.
               Faustum
               ▪
               l.
            
             20.
             c.
             21.
             
          
           
             Ibid.
             
          
           
             P.
             244.
             
          
           
             §.
             13.
             
          
           
             P.
             248.
             
          
           
             P.
             263.
             
          
           
             Ib●d
             .
          
           
             §.
             14.
             
          
           
             P.
             249.
             
          
           
             P.
             264.
             
          
           
             §.
             15.
             
          
           
             Ibid.
             
          
           
             
               Canus
               l.
            
             5.
             c.
             5.
             
          
           
             §.
             16.
             
          
           
             P.
             251.
             
          
           
             P.
             265.
             
          
           
             §.
             1.
             
          
           
             P.
             245.
             
          
           
             P.
             223.
             
          
           
             P.
             224.
             
          
           
             P.
             226.
             
          
           
             P.
             227.
             
          
           
             P.
             242.
             
          
           
             §.
             2.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             P.
             242
             ,
             &c.
             P.
             260
             ,
             &c.
             
          
           
             §.
             6.
             
          
           
             P.
             262.
             
          
           
             §.
             6.
             
          
           
             P.
             253.
             
          
           
             P.
             254.
             
          
           
             P.
             256.
             
          
           
             P.
             257.
             
          
           
             P.
             266.
             
          
           
             
               Aug.
               de
               Agone
               Chr●stiano
               .
               cap.
            
             30.
             
          
           
             
               De
               Pontif.
               l.
            
             1.
             c.
             12.
             
          
           
             
               Aug
               in
               Psal.
            
             108.
             
               in
               Johan
               .
               tr
            
             .
             124
             Serm.
             30.
             
               de
               divers
               .
               Retract
               .
               l.
            
             1.
             c.
             21.
             
          
           
             §.
             7.
             
          
           
             P.
             267.
             
          
           
             P.
             268.
             
          
           
             P.
             269.
             
          
           
             Ibid.
             
          
           
             §.
             8.
             
          
           
             P.
             258.
             
          
           
             P.
             269.
             
          
           
             P.
             270.
             
          
           
             P.
             259.
             
          
           
             §.
             9.
             
          
           
             P.
             260.
             
          
           
             P.
             272.
             
          
           
             P.
             261.
             
          
           
             P.
             273.
             
          
           
             P.
             273.
             
          
           
             §.
             10.
             
          
           
             P.
             274
             ,
             275.
             
          
           
             P.
             261.
             
          
           
             §.
             11.
             
          
           
             P.
             262.
             
          
           
             P.
             276.
             
          
           
             
               
                 Occham
                 Dialog
                 .
                 p.
              
               1.
               l.
               5.
               cap.
               25
               ,
               29
               ,
               31.
               
            
             
               
                 Cameracensis
                 quaest
                 .
                 Vesp.
                 art
              
               .
               3.
               
                 ad
                 liter
                 .
                 O.
                 &
                 P.
                 
              
            
             
               
                 Cusan
                 .
                 Concord
                 .
                 Cathol
                 .
                 l.
              
               2.
               c.
               3.
               
            
             
               
                 Antonin
                 .
                 Summ.
                 Summarum
                 .
                 p.
              
               3.
               
               Tit.
               23.
               c.
               2.
               sect
               .
               6.
               
            
             
               
                 Panormitan
                 .
                 decret
                 .
                 p.
              
               1.
               l.
               1.
               
               
                 Tit
                 :
                 de
                 elect
                 .
                 cap.
                 significasti
                 .
              
            
             
               
                 Clemangis
                 disput
                 .
                 de
                 Concil
                 .
                 Gener.
                 Mirandula
                 .
                 de
                 fide
                 &
                 ordine
                 credend
                 .
                 Theorem
                 .
              
               4.
               &c.
               
            
          
           
             
               Bellarmin
               .
               de
               Concil
               .
               l.
            
             2.
             c.
             13.
             
          
           
             
               De
               Concil
               .
               l.
            
             2.
             c.
             14.
             
          
           
             C.
             16.
             
          
           
             §.
             12.
             
          
           
             L
             2.
             
               de
               Concil
               .
               c.
            
             11.
             
          
           
             P.
             266.
             
          
           
             
               De
               Pontif.
               Rom
               l.
            
             4.
             c.
             3.
             
          
           
             Ibid.
             
          
           
             
               De
               Rom
               Pont.
               l.
            
             4.
             c.
             3.
             
          
           
             
               De
               Concil
               .
               l.
            
             1.
             c.
             10.
             
          
           
             
               Ibid
               c.
            
             11.
             
          
           
             Journal
             of
             Mr
             
               de
               Saint
               Amour
            
             .
             part
             3.
             chap.
             4
             p
             78.
             
          
           
             Journal
             .
             part
             3.
             ch
             .
             12
             p
             120
             
          
           
             P.
             277.
             
          
           
             Ibid.
             
          
           
             §.
             13.
             
          
           
             P.
             278.
             
          
           
             P.
             263.
             
          
           
             Ibid.
             
          
           
             P.
             264.
             
          
           
             
               Ambros.
               l.
            
             10.
             ep
             .
             83.
             
          
           
             P.
             280.
             
          
           
             Action
             .
             8.
             
             Synod
             .
             6.
             
             
               Canus
               .
               l.
            
             6.
             
               cap.
               ult
            
             .
          
           
             P.
             267.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             
               Conci●
               Chalced.
               part
            
             .
             2.
             
             Act.
             2.
             p.
             2●8
             .
          
           
             
               Concil
               .
               Ephes.
               p.
            
             2.
             
             Act.
             3.
             pag.
             330.
             
          
           
             P.
             281.
             
          
           
             §.
             1.
             
          
           
             P.
             281.
             
          
           
             P.
             271.
             
          
           
             P.
             282.
             
          
           
             §.
             ●
             .
          
           
             Ibid
             ;
          
           
             
               De
               Concil
               .
               l.
            
             2.
             c.
             9.
             
          
           
             §.
             3.
             
          
           
             P.
             283.
             
          
           
             
               Alexand.
               Alensis
               .
               part
            
             4.
             quaest
             .
             8.
             memb
             .
             3.
             art
             .
             1.
             sect
             .
             1.
             
             
               Reo
               .
               sine
               praejudicio
               ,
               &c.
               Bonaventur
               .
               l.
            
             4.
             dist
             6.
             art
             .
             2.
             quaest
             .
             1.
             
               ad
               fin
            
          
           
             §.
             4.
             
          
           
             P.
             284.
             
          
           
             §.
             5.
             
          
           
             P.
             284
             ,
             &c.
             
          
           
             P.
             273.
             
          
           
             P.
             285.
             
          
           
             §.
             6.
             
          
           
             P.
             258.
             
          
           
             
               De
               Concil
               .
               l.
            
             2.
             c.
             11.
             
          
           
             §.
             7.
             
          
           
             P.
             257.
             
          
           
             P.
             287.
             
          
           
             
               
                 Scotus
                 in
              
               4.
               
                 sent
                 .
                 dist
              
               .
               11.
               q
               3.
               
            
             
               
                 Gabr.
                 Biel
                 in
                 Canon
                 .
                 Missae
                 .
                 lect
                 .
              
               40.
               
            
             
               
                 Fisher
                 contr
                 .
                 captivit
                 .
                 Babyl
                 .
                 c.
              
               9.
               p.
               99.
               
            
             
               
                 Cajetan
                 .
                 in
              
               3.
               
               Qu.
               75.
               
               A.
               1.
               
            
             
               
                 Petrus
                 de
                 Alliaco
                 in
              
               4.
               
                 sent
                 q
              
               6.
               
            
             
               
                 Tonstall
                 de
                 verit
                 .
                 corp
                 .
                 Christi
                 .
                 &c.
                 p.
              
               46.
               
            
             
               
                 Erasmus
                 in
              
               1
               Cor.
               7.
               
            
             
               
                 Ferus
                 in
              
               Matth.
               26.
               
            
             
               
                 Apud
                 Episcop
                 .
                 Elicus
                 .
                 resp
                 .
                 ad
                 Apol.
                 
              
            
             
               
                 Cardinal
                 .
                 Bollarm
                 cap.
              
               1
               p.
               7.
               
            
             
               
                 Suarez
                 in
              
               3.
               disp
               .
               50.
               sect
               .
               3.
               
            
          
           
             
               Barns
               Catholico
               Romanus
               Pacificus
               M
               S.
               s.
            
             7.
             
               liter
               .
               C.
            
             
          
           
             P.
             288.
             
          
           
             Pa●t
             1
             ch
             .
             5.
             sect
             .
             7.
             
          
           
             §.
             8.
             
          
           
             
               Serm
               de
               Coen●
               Domini
            
             .
          
           
             
               De
               amiss
               .
               grat
               .
               l
            
             6.
             c.
             2.
             
          
           
             James
             of
             the
             Fathers
             .
             p.
             12.
             
          
           
             
               Albertinus
               de
               Eucharist
               .
               Sacramento
               l.
            
             2.
             p.
             381.
             
          
           
             
               Sed
               in
               cogitation
               bus
               huj●smodi
               ,
               caro
               &
               sanguis
               no●
               prodest
               quidquam
               ;
               quia
               sicut
               ipse
               m●gister
               exposuit
               ,
               verba
               haec
               spiritus
               &
               vita
               sunt
               :
               nec
               carnalis
               sensus
               ad
               intellectum
               ●antae
               profunditatis
               p●netrat
               ,
               nisi
               fides
               accedat
               .
            
             Auctor
             de
             Coenâ
             Domini
             .
             sect
             .
             4.
             
          
           
             
               Esus
               igitur
               carnis
               hujus
               q●aedam
               aviditas
               est
               ,
               &
               quoddam
               desiderium
               manendi
               in
               ipso
               per
               quod
               sic
               imprimimus
               ,
               &
               eliquamus
               in
               nobis
               dulcedinem
               charitatis
               ,
               ut
               haereat
               palato
               &
               visceribus
               sapor
               dilectionis
               infusus
               ,
               penetrans
               &
               imbuens
               omnes
               animae
               corporisque
               recessus
               .
            
             Id.
             sect
             .
             9.
             
          
           
             
               
                 Vt
                 sciremus
                 quod
                 mansio
                 nostra
                 in
                 ipso
                 sit
                 manducatio
                 ,
                 &
                 potus
                 quasi
                 quaedam
                 incorporatio
                 ,
                 subjectis
                 obsequiis
                 ,
                 voluntatibus
                 junctis
                 ,
                 affectibus
                 unitis
                 .
              
               Id.
               ib.
               
            
             
               
                 Et
                 non
                 tam
                 corporali
                 quam
                 spirituali
                 transitione
                 Christo
                 nos
                 uniri
                 .
              
               Sect
               4.
               
            
             
               
                 Haec
                 quoties
                 agimus
                 ,
                 non
                 dentes
                 ad
                 mordendum
                 acuimus
                 ,
                 sed
                 fide
                 sincerâ
                 panem
                 sanctum
                 frangimus
                 &
                 partimur
                 .
              
               Id.
               sect
               .
               18.
               
            
          
           
             
               Sed
               immortalitatis
               alimonia
               ,
               datur
               ,
               à
               communibus
               cibis
               differens
               ,
               corporalis
               substantiae
               retinens
               speciem
               ,
               sed
               virtutis
               divinae
               invisibili
               efficientiâ
               probans
               adesse
               praesentiam
               .
            
             Id.
             f.
             2.
             
          
           
             Id.
             sect
             .
             6.
             
          
           
             
               
                 Cod.
                 Theod.
                 de
                 eursu
                 publ
                 .
                 &
                 leg
                 .
              
               67.
               
            
             
               
                 Arcad
                 l.
                 ult
                 .
                 De
                 munerib
                 .
                 &
                 honor
                 .
              
            
             
               
                 Cassiod
                 .
                 l.
              
               12.
               
               
                 Vegetius
                 de
                 remilit
                 .
                 l.
              
               3.
               c.
               3.
               
            
          
           
             
               Ambros.
               serm
            
             .
             21.
             
               de
               die
               sancto
               Epiphan
            
             .
          
           
             
               Augustin
               .
               in
               Psalm
            
             82.
             
          
           
             
               Origen
               .
               hom
            
             .
             7.
             
               in
               Num.
            
             
          
           
             
               Ambros
               de
               Sacram
               .
               l
            
             4
             c.
             4.
             
          
           
             §.
             9.
             
          
           
             
               Panis
               iste
               communis
               in
               carnem
               &
               sanguinem
               m●●atus
               pro●●rat
               vitam
               &
               increment●m
               corpo●●bus
               ;
               ideoque
               ex
               consueto
               rerum
               effectu
               ,
               fidei
               nostrae
               adjuta
               infirmitas
               ,
               sensibili
               argumento
               edocta
               ●st
               ,
               visibilibus
               sacramentis
               inesse
               vitae
               aeternae
               effectum
               ,
               &
               non
               tam
               corporali
               quam
               spirituali
               transitione
               Christo
               nos
               ua●ri
               .
            
             Id.
             sect
             .
             5.
             
          
           
             
               Panis
               iste
               quem
               Dominus
               discipulis
               porrigebat
               ,
               non
               effigie
               ,
               sed
               naturâ
               mutatus
               ,
               omnipotentiâ
               verbi
               factus
               est
               caro
               .
            
             Id.
             sect
             .
             6.
             
          
           
             
               Et
               sicut
               in
               personâ
               Christi
               humanitas
               videbatur
               ,
               &
               latebat
               divinitas
               ;
               ita
               Sacramento
               visibili
               ,
               ineffabilitèr
               divina
               se
               infudit
               essentia
               .
            
             Ib.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Theodoret.
             Dialog
             .
             2.
             
             Tom.
             1.
             p.
             85.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             Dialog
             .
             1.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Ap●d
             Photium
             in
             Biblioth
             .
             Cod.
             229.
             p.
             794.
             
          
           
             
               Certè
               Sacramenta
               quae
               sumimus
               ,
               corporis
               &
               sanguinis
               Christi
               ,
               divina
               res
               est
               ,
               propter
               quod
               ,
               &
               per
               eadem
               divinae
               efficimur
               consortes
               naturae
               &
               tamen
               esse
               non
               desinit
               substantia
               vel
               natura
               pani●
               &
               vini
               .
            
             Gelas.
             tract
             advers
             .
             Eutych
             .
             &
             Nestor
             .
          
           
             §.
             10.
             
          
           
             
               Not.
               in
               Greg.
               Nyss.
               p.
            
             45.
             
          
           
             
               I●
               Casaub.
               Not.
               〈◊〉
               Greg.
               Ep●st
               .
               ad
               Eustath
               ,
               &c.
               p
            
             99.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Gregor
             .
             Nyssen
             .
             orat
             .
             Catachet
             .
             cap.
             37.
             
             Tom
             3.
             
          
           
             
               
                 De
                 vit●
                 Mosi●
                 ▪
                 Hom.
              
               1.
               
                 in
                 Cant.
              
               
            
             
               
                 Orat.
                 Catech.
                 c.
              
               37.
               c.
               40.
               
            
          
           
             
               Epist.
               Canon
            
             .
          
           
             §.
             11.
             
          
           
             
               Cyril
               .
               Catech.
               Mystagog
            
             4.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Id.
             ib.
             
          
           
             
               Catech.
               Myst.
            
             5.
             
             
               Theophil
               .
               in
               Mirc
            
             .
             14.
             
          
           
             〈…〉
             
          
           
             Comment
             .
             in
             Psal.
             3.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Cyril
             .
             Mystag
             .
             3.
             p.
             235.
             
          
           
             
               C●tech
               .
               Illum
            
             .
             3.
             
          
           
             §.
             12.
             
          
           
             
               Ambros.
               de●is
               q●i
               i●itian●ur
               .
               c.
            
             9.
             
          
           
             
               Ch●y●ost
               in
               Act.
               hom
            
             .
             23.
             
          
           
             
               De
               Sacrament
               .
               l.
            
             4.
             c.
             4.
             
          
           
             
               Vasquez
               .
               disp
            
             .
             180
             c.
             9
             n.
             91.
             
          
           
             §.
             13.
             
          
           
             P.
             259.
             
          
           
             P.
             250.
             
          
           
             
               Licèt
               Christus
               post
               coenam
               instituerit
               ,
               &
               suis
               discipulis
               administraverit
               sub
               utráque
               specie
               panis
               &
               vini
               ,
               hoc
               venerabile
               Sacramentum
               ;
               tamen
               ,
            
             hoc
             non
             obstante
             ,
             
               non
               confici
               debet
               post
               coenam
               ,
               nec
               ●ecipi
               nisi
               à
               jejunis
               ;
               similiter
               ,
               quod
               licèt
               in
               Primit●v●
               Eccl●siâ
               Sacramenta
               reciperentur
               sub
               utraque
               specie
               à
               fidelibus
               ,
               tamen
               haec
               consuetudo
               ,
               ut
               Laicis
               sub
               specie
               panis
               tantum
               suscipiatur
               ,
               habenda
               est
               pro
               lege
               ,
               quam
               non
               licet
               repro●are
               :
               &
               asserere
               hanc
               esse
               illicitam
               ,
               est
               erroneum
               ,
               &
               p●rtinaci●è●
               ass●rentes
               sunt
               arcendi
               tanquam
               haereti●i
               .
            
             Concil
             .
             Constant.
             Sess.
             13.
             
          
           
             
               Carranz
               Sum.
               Con.
               p.
            
             415.
             
          
           
             
               Concil
               .
               Tom.
            
             7.
             p.
             2
             p.
             1042.
             
          
           
             §.
             14.
             
          
           
             P.
             271.
             
          
           
             §.
             15.
             
          
           
             1
             Cor.
             11.25
             .
          
           
             Ver.
             26.
             
          
           
             
               De
               Eucharist
               .
               l.
            
             4.
             c.
             25.
             
          
           
             Luk.
             22.19
             .
          
           
             
               Vasquez
               .
               in
            
             3.
             
             
               Thom.
               c.
            
             2.
             dispat
             .
             ●13
             .
          
           
             
               Suarez
               in
            
             3.
             
             Tom.
             3
             disp
             .
             71.
             sect
             .
             2.
             
          
           
             
               Estius
               in
               l.
            
             4.
             
               sentent
               dist
            
             .
             12.
             sect
             .
             11.
             
          
           
             §
             16.
             
          
           
             2
             Cor.
             11.20
             .
          
           
             P.
             ●90
             .
          
           
             
               Quanquam
               sciam
               Episcopos
               plurimos
               ,
               Evangelicae
               veritatis
               ac
               Dominicae
               traditionis
               tenere
               rationem
               ,
               nec
               ab
               eo
               quod
               Christus
               Magister
               &
               praecepit
               &
               gessit
               ,
               bumanâ
               &
               novellâ
               institutione
               dec●dere
               ;
               tamen
               quoniam
               quidam
               vel
               ignorant●r
               vel
               simpliciter
               in
               calice
               Dominico
               sanctificando
               ,
               &
               plebi
               ministrando
               ,
               non
               hoc
               faciant
               quod
               Jesus
               Christus
               ,
               Dominus
               &
               Deus
               noster
               ,
               sacrificii
               hujus
               Auctor
               &
               Doctor
               ,
               fecit
               &
               docuit
               ;
               religiosum
               pariter
               ac
               necessarium
               duxi
               ,
               has
               ad
               vos
               literas
               facere
               ,
               ut
               si
               quis
               in
               ist●
               errore
               adhuc
               teneatur
               ,
               veritatis
               luce
               perspectâ
               ad
               radicem
               atque
               originem
               traditionis
               Dominicae
               revertatur
               .
            
             Cyprian
             .
             Epist.
             63.
             
          
           
             
               De
               Euchar.
               l.
            
             4.
             c.
             26.
             
          
           
             
               Comperimus
               quod
               quidam
               ,
               sump●â
               tantummodo
               corporis
               sacri
               portione
               ,
               à
               cal●ce
               sacri
               cruoris
               abstineant
               .
               Qui
               proculdubio
               (
               quoniam
               nescio-quâ
               superstitione
               docentur
               obstring●
               )
               aut
               Sacramenta
               integra
               percipia●●
               ,
               aut
               ab
               integris
               arceantur
               ;
               quia
               divisio
               unius
               &
               ejusdem
               mysterii
               sine
               grandi
               sacrilegio
               non
               potest
               provenire
               .
            
             Apud
             Gratian
             c.
             Comper
             .
             de
             Consecr
             .
             dist
             .
             2.
             
          
           
             
               Cusan
               .
               ep
            
             .
             27.
             
          
           
             §.
             17.
             
          
           
             P.
             289.
             
          
           
             
               
                 Cassander
                 de
                 Comm●n
                 .
                 sub
                 utrâ●
                 p
              
               1025
               ,
               1027.1039
               .
               
                 op
                 .
                 Paris
              
               .
            
             
               
                 Barns
                 Catholico-Rom
                 .
                 Pacif.
                 sect
              
               .
               7.
               lit
               .
               8.
               
            
          
           
             
               Rua●d
               .
               Tapp●r
               .
               Tom.
            
             2.
             p
             328.
             
             
               Alphons
               .
               à
               Castro
               .
               haeres
               .
            
             38.
             
             
               Lindan
               .
               Panopl
               .
               l.
            
             4.
             c.
             56.
             
          
           
             
               Aquinas
               .
               p.
            
             3.
             qu
             80
             ▪
             Art.
             12.
             
          
           
             
               
                 Aquinas
                 .
                 c.
                 Gentes
                 .
                 l.
              
               4.
               cap.
               61.
               
               
                 Bonavent
                 .
                 l
              
               4.
               dist
               .
               8.
               
               Art.
               2.
               q.
               2.
               
               
                 Alensis
                 .
                 p.
              
               4
               q.
               6.
               memb
               .
               3.
               
               Art.
               2.
               
            
          
           
             
               P.
               Picherel
               .
               de
               Missâ
               ▪
               c.
            
             4.
             
          
           
             
               Alens
               .
               p.
            
             4.
             q
             31.
             memb
             .
             1.
             
          
           
             
               Alens
               ,
               p.
            
             4.
             q.
             53.
             memb
             .
             1.
             
          
           
             
               Quum
               ad
               tegend●m
               infidelitatem
               suam
               nostris
               audeant
               interesse
               mysteriu
               ,
               tam
               sacramentorum
               communione
               se
               temperant
               ,
               ut
               interdum
               tutius
               lateant
               ,
               ore
               indigno
               Christi
               corpus
               accipiunt
               ,
               sanguinem
               autem
               redemp●ionis
               nostrae
               haurire
               omnino
               declinant
               Quod
               ideo
               vestram
               volumus
               scire
               sanctitatem
               ,
               ut
               vobis
               hujusmodi
               homines
               &
               hisce
               manifeslentur
               indiciis
               ,
               &
               quo●um
               deprehensa
               fuerit
               sacrilega
               simulatio
               ,
               notati
               &
               prod●ti
               à
               sanctorum
               soc●etate
               ,
               sacerdotum
               autoritate
               pellantur
               .
            
             Leo.
             Sermon
             .
             quadrages
             .
             4.
             
          
           
             
               Sozom.
               hist.
               l.
            
             8.
             c.
             5.
             
             
               Niceph.
               l.
            
             13.
             c.
             7.
             
          
           
             
               
                 Baron
                 .
                 An.
              
               400.
               n.
               67.
               
            
             
               
                 Albaspinae
                 .
                 observat
                 .
                 l.
              
               1
               c.
               3
            
          
           
             
               
                 Justin.
                 Martyr
                 .
                 Apol.
              
               2.
               
            
             
               
                 Euseb.
                 hist.
                 l.
              
               6.
               c.
               36.
               
            
             
               
                 Hieron
                 .
                 ep
              
               .
               4.
               
               
                 Nazianz.
                 Or.
              
               11.
               
            
             
               
                 Albaspinae
                 .
                 obs
                 .
                 cap.
              
               4.
               l.
               1.
               
               
                 Durant
                 .
                 de
                 r●tib
                 .
                 Eccles.
                 l.
              
               ●
               c.
               55.
               
            
          
           
             §.
             18.
             
          
           
             P.
             276.
             
          
           
             P.
             290.
             
          
           
             
               
                 De
                 Missâ
                 .
                 l.
              
               ●
               .
               c.
               10.
               
            
             
               
                 Sixtus
                 Sen.
                 bibl
                 .
                 Annot.
              
               152.
               l.
               6.
               
               
                 Basil.
                 ep
              
               .
               64.
               
               
                 Theodoret.
                 dialog
              
               .
               3.
               
            
          
           
             §.
             19.
             
          
           
             
               Eckius
               in
               Enchirid
               .
               cap.
            
             5.
             
             
               Salmeron
               ●n
            
             1
             Tim.
             2
             disp
             .
             S.
             
               Peres
               .
               de
               Tradit
               .
               p.
            
             3.
             
          
           
             
               Bellarm.
               de
               Sanctor
               .
               Beatit
               .
               l.
            
             1.
             c.
             13.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Apud
             Euseb.
             hist.
             Eccles.
             l.
             4.
             c.
             15.
             ed.
             Vales.
             
          
           
             Answer
             to
             the
             Jesuits
             Chall
             .
             p
             ;
             426.
             
          
           
             §.
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             leg
             .
             Usser
             .
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Orig.
             c.
             Celsum
             l.
             5.
             p.
             233.
             ed.
             Cantab.
             
          
           
             L.
             5.
             p.
             238.
             
          
           
             L
             8.
             p.
             381.
             
          
           
             P.
             383.
             
          
           
             P.
             384.
             
          
           
             P.
             385.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Orig.
             l.
             8.
             p.
             386.
             
          
           
             
               Id.
               Ibid.
            
             
          
           
             
               Id.
               p.
            
             395.
             
          
           
             
               Id.
               p.
            
             400.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Orig.
             l.
             8.
             p.
             420.
             
          
           
             
               Arnob.
               l.
            
             3.
             
          
           
             §.
             21.
             
          
           
             
               Bellarm.
               de
               Sanct.
               beatitud
               .
               l.
            
             1.
             c.
             12.
             
          
           
             
               De
               Sanct.
               beat
               .
               l.
            
             1.
             c.
             7.
             
          
           
             
               Bell.
               de
               San●●
               .
               beat
               .
               l.
            
             1.
             c.
             17.
             
          
           
             
               Post
               Tacitum
               exactum
               ,
               consummatosque
               labores
            
             
               Pennam
               Lipsiades
               hanc
               tibi
               ,
               Diva
               ,
               dicat
               .
            
             
               Nil
               potuit
               penn●
               levius
               tibi
               Diva
               dicare
               ,
            
             
               Ni
               f●●erit
               levius
               quod
               tibi
               scribit
               opus
               .
            
          
           
             §.
             22.
             
          
           
             
               Athanas.
               Orat
            
             :
             4.
             
             
               Cont.
               Arrian
               .
               Greg.
               Nyssen
               .
               Orat.
            
             4.
             
             
               Cont.
               Eunom
               .
               Novatian
               .
               de
               Trin.
               c.
            
             14.
             
          
           
             
               Aug.
               de
               Civit.
               Dei.
               l.
            
             22.
             c.
             10.
             
          
           
             P.
             291.
             
          
           
             
               Cyprian
               .
               ep
            
             .
             34.
             p.
             53.
             
          
           
             
               Rigalt
               .
               obs
               .
               ad
               Cyprian
               .
               p.
            
             50.
             
          
           
             
               Tertull.
               c.
               Marcion
               .
               l.
            
             3.
             p.
             497.
             l.
             4.
             p.
             502.
             
          
           
             P.
             512.
             
             
               Ed.
               Rigalt
            
             .
          
           
             
               Cypr.
               ep
            
             .
             15.
             
          
           
             
               Tertull.
               de
               Coron
               .
               M●lit
               .
               c.
            
             3.
             
          
           
             §.
             23.
             
          
           
             
               S.
               Augustin
               Enchirid.
               c.
            
             114.
             
             
               De
               quantitate
               animae
               .
               c.
            
             34.
             
             
               De
               ve●á
               Relig.
               c.
            
             55.
             
             
               De
               Civit.
               Dei.
               l.
            
             10.
             c.
             1.
             c.
             4.
             l.
             5.
             c.
             15.
             l.
             7.
             c.
             32.
             
             Epist.
             49.
             quaest
             .
             3.
             
             Epist.
             63.
             
             
               Confess
               .
               l.
            
             10.
             c.
             42.
             
          
           
             
               Colimus
               ergo
               Martyres
               eo
               cultu
               dilectionis
               &
               societatis
               ,
               quo
               &
               in
               hâc
               vitâ
               coluntur
               Sancti
               homines
               Dei.
            
             Cont.
             Faustum
             .
             l.
             20
             c.
             21.
             
          
           
             Tract
             .
             84.
             
               in
               Johan
               .
               De
               verbis
               Ap.
               serm
               .
            
             17.
             (
             not
             )
             34.
             
          
           
             
               De
               Civit.
               Dei.
               l.
            
             21.
             c.
             27
             ▪
             
          
           
             
               
                 Sp●lat
                 .
                 oste●
                 .
                 err
              
               .
            
             
               
                 Suarez
                 .
                 c.
              
               2.
               sect
               .
               20.
               
               
                 Wicel
                 .
                 via
                 regia
                 .
                 de
                 I●vocat
                 .
                 Sanct.
                 
              
            
          
           
             §.
             24.
             
          
           
             Pag.
             276.
             
          
           
             P.
             292.
             
          
           
             
               De
               Sanct.
               beatitud
               .
               l.
            
             1
             c.
             19.
             
          
           
             Exod.
             32.13
             .
             Exod.
             6.5.8
             .
             Levit
             26.42
             ,
             45.
             
          
           
             
               Aug.
               in
               Exod.
               quaest
            
             .
             49.
             
          
           
             
               Chrysost.
               hom
            
             .
             42.
             
               in
               Gen.
               hom
            
             .
             27.
             
               in
               Matth.
            
             
          
           
             §.
             25.
             
          
           
             P.
             293.
             
          
           
             P.
             277.
             
          
           
             
               Concil
               .
               T●●●nt
               .
               sess
               .
               ult
               .
            
          
           
             
               Catech.
               Rom.
               p.
            
             3
             p.
             504.
             
          
           
             Ibid.
             
          
           
             1
             Cor.
             9.23
             .
          
           
             §.
             26.
             
          
           
             P.
             277.
             
          
           
             P.
             294.
             
          
           
             §.
             27.
             
          
           
             
               Optal
               .
               l.
            
             3.
             
          
           
             
               
                 Orig
                 c.
                 Cels.
                 l.
              
               7.
               
            
             
               
                 Arnob.
                 l.
              
               6.
               
            
          
           
             
               Lact.
               l.
            
             2.
             c.
             2.
             
          
           
             
               Aug.
               in
               Ps.
            
             113.
             c.
             2.
             
          
           
             
               
                 Euseb.
                 h●st
                 l.
              
               7.
               c.
               18.
               
            
             
               
                 Epiph.
                 ep
                 ad
                 Job
                 .
                 Hieros
                 .
                 Concil
                 .
                 Eliber
                 .
                 can
                 .
              
               36.
               
            
             
               
                 Aug.
                 de
                 morib
                 .
                 Eccles.
                 Cath.
                 c
              
               34.
               
               
                 Clem.
                 Alex.
                 Protrept
                 .
                 Tertull.
                 ad
                 Hermog
                 .
                 〈◊〉
                 .
              
            
          
           
             P.
             296.
             
          
           
             
               Tertul.
               Apolog.
               c.
            
             16.
             
          
           
             
               Minut.
               Fel.
               p.
            
             33.
             
          
           
             〈…〉
             
          
           
             §.
             28.
             
          
           
             P.
             298.
             
          
           
             P.
             297.
             
          
           
             P.
             298.
             
          
           
             P.
             299.
             
          
           
             P.
             279.
             
          
           
             §.
             1.
             
          
           
             §.
             2.
             
          
           
             P.
             280.
             
          
           
             P.
             282.
             
          
           
             P.
             285.
             
          
           
             P.
             299.
             
          
           
             P.
             301.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             P.
             301.
             
          
           
             P.
             302.
             
          
           
             〈…〉
             Taylors
             Dissuasive
             from
             Popery
             .
             Chap.
             2.
             
          
           
             §.
             5.
             
          
           
             P.
             302.
             
          
           
             P.
             303.
             
          
           
             
               
                 Medina
                 de
                 Confess
                 .
                 tr
              
               .
               2.
               qu.
               4.
               
            
             
               
                 Maldon
                 .
                 de
                 Sacram.
                 T.
              
               2.
               c.
               3.
               
            
          
           
             
               ●
               staado
               in
               lege
               Christi
               praecise
               pronunciar●
               sit
               ,
               ex
               plurimo●um
               Ca●holicorum
               se●te
               〈…〉
               coram
               Deo
               ,
               —
               qui
               m●nisestis
               iniis
               probat
               se
               ve●am
               b●be●e
               fidem
               &
               chari●●m
               ;
               e●si
               nè
               verb●m
               propale●
               de
               ●
               mero
               ,
               ●
               gravitate
               p●ccator●m
               s●●rum
               .
            
             Ba●s
             ●ct
             8.
             de
             paenit
             .
             confess
             .
             &
             satisfactione
             .
          
           
             §.
             6.
             
          
           
             P.
             304.
             
          
           
             P.
             305.
             
          
           
             P.
             284.
             
          
           
             P.
             306.
             
          
           
             P.
             285.
             
          
           
             P.
             286.
             
          
           
             P.
             307.
             
          
           
             P.
             296.
             
          
           
             P.
             298.
             
          
           
             P.
             315.
             
          
           
             §.
             7.
             
          
           
             P.
             302.
             
          
           
             P.
             301.
             
          
           
             P.
             316.
             
          
           
             §.
             8.
             
          
           
             P.
             286.
             
          
           
             P.
             308.
             
          
           
             P.
             309.
             
          
           
             P.
             303.
             
          
           
             P.
             317.
             
          
           
             Ibid.
             
          
           
             P.
             318.
             
          
           
             P.
             306.
             
          
           
             P.
             319.
             
          
           
             P.
             307.
             
          
           
             P.
             320.
             
          
           
             §.
             9.
             
          
           
             P.
             288.
             
          
           
             P.
             308.
             
          
           
             P.
             311.
             
          
           
             P.
             321.
             
          
           
             P.
             301.
             
          
           
             P.
             313.
             
          
           
             P.
             321.
             
          
           
             Rev.
             17.5
             .
          
           
             §.
             10.
             
          
           
             P.
             222.
             
          
           
             P.
             214.
             
          
           
             P.
             323
             ,
          
           
             Joh.
             15.2
             .
          
           
             P.
             324.
             
          
           
             P.
             324.
             
          
           
             P.
             325.
             
          
           
             P.
             324.
             
          
           
             P.
             320.
             
          
           
             §.
             1.
             
          
           
             P.
             328.
             
          
           
             §.
             2.
             
          
           
             P.
             329.
             
          
           
             Bishop
             Cosens
             Scholastical
             history
             of
             the
             Canon
             of
             Scripture
             .
          
           
             P.
             330.
             
          
           
             P.
             331.
             
             P.
             332.
             
          
           
             P.
             334
             :
             P.
             335.
             
          
           
             P.
             337.
             
          
           
             P.
             338.
             
          
           
             P.
             339.
             
          
           
             P.
             333.
             
          
           
             §.
             3.
             
          
           
             §.
             4.
             
          
           
             §.
             5.
             
          
           
             §.
             6.
             
          
           
             
               Tertui
               .
               de
               virg
               .
               veland
               .
               cap.
            
             1.
             
          
           
             §.
             7.
             
          
           
             P.
             349.
             
          
           
             P.
             351.
             
          
           
             P.
             352.
             
          
           
             P.
             353.
             
          
           
             P.
             355
             ,
             &c.
             
          
           
             P.
             373.
             
             P.
             376
             ,
             &c.
             
          
           
             P.
             375.
             
          
           
             P.
             386.
             
          
           
             §.
             8.
             
          
           
             P.
             391.
             
             P.
             392.
             
          
           
             §.
             9.
             
          
           
             P.
             366.
             
          
           
             
               Cypr.
               ep
            
             .
             73.
             
          
           
             P.
             394.
             
          
           
             Part
             2.
             ch
             .
             2.
             sect
             .
             8
             ,
             9.
             
          
           
             §.
             10.
             
          
           
             P.
             399
             ,
             &c.
             
          
           
             P.
             401.
             
          
           
             P.
             402.
             
          
           
             P.
             403
             ▪
             
          
           
             P.
             404
             ,
             &c.
             
          
           
             P.
             406.
             
          
           
             P.
             409.
             
             P.
             410.
             
          
           
             P.
             411.
             
          
           
             P.
             382.
             
          
           
             §.
             1.
             
          
           
             
               De
               Repub
               Eccles
               .
               l
            
             5
             c
             8.
             sect
             .
             73.
             
          
           
             P.
             371.
             
          
           
             P.
             350.
             
          
           
             §.
             2.
             
          
           
             §.
             3.
             
          
           
             
               Apolog.
               Graecorum
               de
               Igne
               Purgat
               .
               p.
            
             66.
             
               ed.
               Salmas
            
             .
          
           
             P.
             358.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             P.
             93.
             
          
           
             
               Alphons
               .
               à
               Castro
               .
               l.
            
             12.
             
               tit
               .
               purgat
            
             .
          
           
             §.
             4.
             
          
           
             
               Picherellus
               de
               Missâ
               c.
            
             2.
             p.
             150.
             
          
           
             
               Punitio
               ergo
               in
               Purgatorio
               est
               res
               in
               opinione
               humanâ
               posita
               :
               quae
               nec
               ex
               Scripturis
               nec
               Patribus
               ,
               nec
               Conciliis
               deduci
               potest
               firmiter
               :
               Immo
               ,
               (
               salvo
               meliori
               judicio
               )
               opposita
               sententia
               eis
               conformior
               videtur
               .
            
             Barns
             Catholico
             .
             Rom.
             Pacif.
             sect
             .
             9.
             l.
             D.
             ad
             fin
             .
             Paralip
             .
          
           
             §.
             5.
             
          
           
             
               Aug.
               de
               fide
               &
               oper
               .
               c.
            
             15
             ,
             16.
             
          
           
             
               Aug.
               de
               fide
               &
               oper
               .
               c.
            
             16.
             
          
           
             
               Enchirid.
               c.
            
             69.
             
          
           
             §.
             6.
             
          
           
             P.
             306.
             
          
           
             Answer
             to
             the
             Jesuits
             challenge
             p.
             195.
             
          
           
             P.
             204.
             
          
           
             P.
             224.
             
          
           
             P
             265.
             
          
           
             §.
             7.
             
          
           
             P.
             229
             ▪
             
          
           
             P.
             207.
             
          
           
             P.
             241.
             
          
           
             P.
             243.
             
          
           
             P.
             270.
             
          
           
             §.
             8.
             
          
           
             P.
             361.
             
          
           
             Answ.
             p.
             227.
             
          
           
             Answer
             to
             the
             Jesuit
             .
             p.
             210.
             
          
           
             §.
             9.
             
          
           
             P.
             361.
             
          
           
             
               De
               Confirm
               .
               l.
            
             2.
             c.
             7.
             
          
           
             
               Dionys.
               Areop
               .
               de
               Eccles.
               Hier.
               cap.
            
             7.
             
          
           
             
               De
               Coron
               .
               Milit
               .
               c.
            
             3.
             
             
               De
               Monog
               .
               c.
            
             10.
             
          
           
             
               C.
               Marc.
               l.
            
             4.
             c.
             34.
             
          
           
             
               De
               anim●
               c.
            
             35.
             
          
           
             
               Iren.
               l.
            
             5
             cap.
             25.
             
          
           
             
               De
               An.
               c.
            
             55.
             
          
           
             §.
             10.
             
          
           
             
               Rigalt
               .
               observ
               .
               ad
               Cypr.
               p.
            
             68.
             
          
           
             
               Albaspin
               .
               observ
               .
               l.
            
             2.
             c.
             12.
             
          
           
             
               Hieron
               .
               ep
               .
               Fab.
               ad
               Ocean
               .
            
          
           
             §.
             11.
             
          
           
             P.
             363.
             
          
           
             
               De
               Purgat
               .
               l.
            
             2
             c.
             1.
             
          
           
             
               Biblioth
               .
               l.
            
             ●
             .
             Annot.
             170.
             
          
           
             
               Sixtus
               Sen.
               Biblioth
               .
               l.
            
             5.
             
             Annot.
             171.
             
          
           
             
               Comment
               .
               in
               Isa.
            
             66.
             
               ad
               sin
            
             .
          
           
             
               Cont.
               Pelag.
               l.
            
             1.
             
          
           
             §.
             12.
             
          
           
             P.
             365.
             
          
           
             
               Comment
               .
               in
               Isa.
            
             9.
             
          
           
             
               Sixtus
               Sen.
               l.
            
             5.
             
             Annot.
             171.
             
             
               Estius
               in
            
             1
             Cor.
             3.
             
             
               Nazian
               .
               orat
            
             .
             39.
             
          
           
             Orat.
             26.
             
          
           
             
               In
               Psal.
            
             118.
             
          
           
             P.
             367.
             
          
           
             
               Biblioth
               .
               Cod.
            
             233.
             
          
           
             §.
             13.
             
          
           
             P.
             368.
             
          
           
             P.
             372.